scholarly journals METODOLOGI PENAFSIRAN KONTEKSTUAL ABAD 21:

2020 ◽  
Vol 3 (2) ◽  
pp. 92-121
Author(s):  
Zainuddin Fanani ◽  
Juliansyah
Keyword(s):  
21St Century ◽  
Critical Analysis ◽  
Original Intent ◽  
The People ◽  
Reconstruction Effort ◽  
Islamic Thought ◽  
The World ◽  
Current Context ◽  
Muslim Intellectuals ◽  
The Moment

The reconstruction effort on interpretation continues to be carried out with various methods and approaches. This reflection then causes various Muslim and non-Muslim intellectuals to compete in interpreting Al-Qur'anic text. The purpose of this research is to find out Abdullah Saeed's contextual interpretation methodology in Al-Qur'an 21st Century. This research uses the book of Abdullah Saeed's entitled "Islamic Thought; An Introduction ", supported by other literature. In general, the four operational steps of Abdullah Saeed's contextual interpretation: 1) identifying initial considerations by understanding the subjectivity of the interpreter, constructing language and meaning and the world of the Al-Qur’an (encounter with the world of texts); 2) begin the task of interpretation by identifying the original intent of the text and believing the authenticity and reliability of the text (critical analysis of the text independently); 3) identify the meaning of the text by exploring each context (meaning for the first recipient; 4) linking the interpretation of the text to the current context (the contextualization process, the meaning for the moment). If the Al-Qur'an is said to be "according the time and place" the understanding is not what is written in the Al-Qur'an carried out anytime and anywhere, but must be adapted to space and time. This does not reduce the degree of Al- Qur'an, but makes the benefit of the people.

scholarly journals Fundamental Human Rights and UNO Charter: A Critical Analysis with Islamic Perspectives.

2021 ◽  
pp. 97-117
Author(s):  
Inam Ullah Wattoo ◽  
Yasir Farooq
Keyword(s):  
Human Rights ◽  
Critical Analysis ◽  
Fundamental Rights ◽  
Equal Rights ◽  
The People ◽  
Peace And Justice ◽  
The World ◽  
Historical Observation ◽  
And Gender ◽  
Short Time

This study presents a critical analysis on the charter of human rights of United Nations, as it was design to promote peace and justice in the world but unfortunately it was not come in true. So the concepts and impacts of human rights presented by UN will be examine in the light of Seerah, and to find out the reasons which caused its failure. It is historical observation that fundamental human rights are very essential for justice and peace in the world. All the peoples have equal rights in all respects. No one is allowed to disregard the rights of others on the basis of race, color and religion. Holy Prophet Muḥammad (PBUH) founded the state of Yathrab and first time in the history declared the fundamental rights of human and vanished the differences based on race, color and gender. Rights for slaves, war prisoners and women were not only defined but were implemented by legal procedure in very short time. In 1948 United Nation declared a charter for human rights which proclaimed that inherent dignity and equal rights are the foundation of freedom, justice and peace of the world. This charter consist on 30 articles regarding individual and common rights of human. This charter of UN guaranteed the security of all fundamental rights of all human being. Although there are number of articles which caused uneasiness among the people of different religions such as article No. 19. Freedom of opinion and express must be observed but it should must be keep in mind that some irresponsible elements of different societies are using this for their criminal purposes as cartoon contest on Prophet Muḥammad (PBUH) by Geert wilders of Holland in recent days caused huge disturbance for world peace. Whereas, the Prophet of Islām ordered the Muslim to respect the clergy of other religions even He (PBUH) halted the Muslims to abuse the idols.

Homo sapiens and Criminality

2020 ◽  
Vol 20 (2) ◽  
pp. 223-230
Author(s):  
Shanta Balgobind Singh ◽  
Marion Pluskota
Keyword(s):  
Social Construction ◽  
Human Behavior ◽  
21St Century ◽  
Behavior Management ◽  
Homo Sapiens ◽  
Special Issue ◽  
The People ◽  
The Family ◽  
The World ◽  
Different Parts

History has shown that primitive societies, with their well-developed value and norm systems, were self-governing. Needs of the people led to the development of mechanisms for survival. As primitive societies became more complex, a need arose for knowledge of the nature and structure of the communities in which they lived. Moral laws and rules, which governed primitive communities, were organized around the family and tribal environment. Even in the 21st century, forms of human behavior management center on tribal authority systems in different parts of the world. Crime is a social construction that has been widely theorized by historians, sociologists, anthropologists, and, of course, criminologists. Researchers have long tried to answer the questions as to why crime exists, how it is defined, how it can be controlled, and what makes it more prevalent in certain communities than in others. This special issue addresses many of these questions and reflects on contemporary research in the criminological field. The authors are at the forefront of the research on crime and shed new light on our societies’ ability to identify, reduce, or cope with criminality.

From Theodicy to Discipleship: Dostoyevsky's Contribution to the Pastoral task in The Brothers Karamazou

1992 ◽  
Vol 45 (2) ◽  
pp. 209-222
Author(s):  
Scott W. Gustafson
Keyword(s):  
Apparent Contradiction ◽  
Loved One ◽  
The People ◽  
The World ◽  
The Cross ◽  
The Moment

From the moment Jesus was hung on the cross, Christians have been compelled to address the fact of evil within God's creation. For the most part we have made the mistake of addressing this reality by logical means. It is not that there are no logical solutions to the apparent contradiction between the fact of evil and an omnipotent and benevolent God. The difficulty is far more fundamental. Logical solutions or answers do not address the fact of sin, evil and suffering in the world. At best, they are innocuous. At worst, they are destructive. For example, a pastor presiding at a funeral may well have an answer or two to the inevitable question raised by the grieving, 'Why did Jack have to die so young?' She might say that the wages of sin are death, and she might even speculate thatjack died young because he was such an accomplished sinner. Moreover, it is at least conceivable that our pastor could be correct in herjudgment!!! Nevertheless, those gathered would be right to be angry if the pastor said such a thing because her answer did not address the issue. Indeed, no answer can. The people gathered do not need answers. They already have biological, psychological and even theological answers. The people longfor presence instead. To be sure, they long for the presence of their departed loved one, but they require the presence of friends, relatives and God. The theodicy issue is addressed by such presence. The theodicy issue does not simply pose a question to be answered. It creates a context in which ministry may happen.

scholarly journals An Ethical Approach to the 21st Century Humanity in the Face of Globalization: Towards Redefining the Meaning of Humanity in the Modern Times

2020 ◽  
Vol 12 (5) ◽  
pp. 103
Author(s):  
George Ohabuenyi Abah ◽  
Ignatius Ifeanyichukwu Ogbodo
Keyword(s):  
21St Century ◽  
Paradigm Shift ◽  
Modern Times ◽  
Historical Method ◽  
Positive Effects ◽  
The People ◽  
Dead End ◽  
The World ◽  
Remarkable Event ◽  
The Face

BACKGROUND: Historically, every century has a remarkable event for which it is known. These events, apart from giving a peculiar identity to a century, influences the religious, political, and socio-economic lives of the people. Apparently, the underlying element in the plurality of the world-views of the people of a century is the peculiar events of their time. In this light, the 21st century is identical with globalization. METHODOLOGY: The study used a qualitative design. The methods used were historical, expository, and critical. The historical method was used to trace some centuries before the 21st century to examine their various understandings and approaches to the concept of humanity. The expository method was used to dissect the various anchors of humanity to see the relevance of a redefinition of humanity in the modern times. Finally, the critical method was used to access the 21st century humans to know the expediency for a paradigm shift on the concept of humanity in the modern times. RESULT: This paper argues that aside the positive effects of globalization, there is an urgent need to redefine the meaning of humanity that is already defaced by its inherent activities. CONCLUSION: This research recommends that an ethical redress in the understanding of humanity in the face of today’s globalization is expedient to promote reverence for human lives. This will help to avoid the collapse of this century into a game of exploitation of each other, the dead end of narcissism and invariably the dark age of a modern time.

scholarly journals http://habibiaislamicus.com/index.php/hirj/article/view/235

2021 ◽  
Vol 5 (3) ◽  
pp. 33-42
Author(s):  
sohail Akhtar ◽  
Keyword(s):  
Central Asia ◽  
Religious Practice ◽  
Moral Values ◽  
The People ◽  
Islamic Thought ◽  
The World ◽  
The Status

The term Sufism is related as mysticism which has assumed in Islam. Although it is not so much a set of doctrine but as a mode of feelings in the religious and spiritual domain. Sufism is based on piety and truth and it traces its origin from Quran and Hadith. Sufism or Tasawuf (mysticism) is actually the essence of Islamic thought and philosophy while this concept is based on high moral values of life and the purity of man with exalted spiritual emotions. The word Sufism in Islam was originated and developed in the noble persons of Arabia and it flourished in Iran and in central Asia and then spread in Africa and final reached at Sub-continent in 5th century. Thousands of Sufis all over the world with their followers are affiliated with different Sufi orders. These Sufis influenced over the lives of the people with regard to their social and religious norms, etiquettes with special religious practice. The paper highlights the status and importance of mysticism in Islam under the concept of various thoughts of Sufis.

Essential Education

2030 ◽  
2010 ◽  
Author(s):  
Rutger van Santen ◽  
Djan Khoe ◽  
Bram Vermeer
Keyword(s):  
First Year ◽  
Human Beings ◽  
The People ◽  
Equal Chance ◽  
The World ◽  
The Subject ◽  
The Moment ◽  
First Year Of Life ◽  
The Brain ◽  
The Way

The helplessness of newborn babies is very endearing. They can just about breathe unaided, but they are otherwise entirely unadapted and dependent. Babies can barely see, let alone walk or talk. Few animals come into the world so unprepared, and no other species is as dependent on learning as human beings are. Elephant calves, for instance, can stand up by themselves within a few minutes of being born. Most animals are similarly “preprogrammed.” Female elephants carry their young for no fewer than 22 months, whereas we humans have to go on investing in our offspring long after they are born. Children need years of adult protection. They guzzle fuel, too; their brains consume fully 60 percent of the newborn’s total energy intake. In the first year of life, the infant’s head buzzes with activity as neurons grow in size and complexity and form their innumerable interconnections. The way the brain develops is the subject of the next chapter (chapter 5.2). Here we concentrate on the way we are educated from the first day on. There is virtually no difference between Inuits and Australian aborigines in terms of their ability—at opposite ends of the earth and in climates that are utterly different—to bear children successfully. Other animal species are far more closely interrelated with their environment. Other primates have evolved to occupy a limited biotope determined by food and climate. Humans are much more universal. Every human child has an equal chance of survival wherever they are born. As a species, we delay our maturation and adaptation until after birth, which makes the inequality of subsequent human development all the more acute. Someone who is born in Mali or Burkina Faso is unlikely ever to learn to read. A person whose father lives in Oxford, by contrast, might have spoken his or her first words of Latin at an early age. Inuit and aboriginal babies may be born equally, but their chances begin to diverge the moment they start learning how to live. We are not shaped by our inborn nature but by the culture that is impressed upon us by the people with whom we grow up.

scholarly journals CONTESTING ISLAMIC SPIRIT AND ISLAMIC FORMALIZATION: GUS DUR PERSPECTIVES

Teosofia ◽  
2020 ◽  
Vol 9 (1) ◽  
pp. 113
Author(s):  
Faizatun Khasanah
Keyword(s):  
Public Opinion ◽  
Critical Analysis ◽  
New Order ◽  
Analysis Method ◽  
Religious Symbol ◽  
The People ◽  
Good Deed ◽  
Islamic Thought ◽  
Islamic Values ◽  
Contextual Meaning

<em>In today’s context, Islamic values seem to be allied from Moslem’s life, but the symbol of formal Islam looks always presented in many representations, as well as the people of politic and economic’ world are always using Islamic symbols to direct public opinion. The reason is probably due to religious symbol becomes one of the most effective determinants in this regard. These actual facts are contradicted with the idea of Islam formulated by Gus Dur. He has proposed the idea of Islamic Spirit. That’s why? I would like to propose two questions: what is the contextual meaning of Gus Dur's thoughts about Islamic Spirit, and what if the idea is juxtaposed to the emergence of extreme Islamic thought. For this sake, I use critical-analysis method. The result has shown that the context of Gus Dur’s thought was the emergence of the idea of formalizing Islamic Sharia into the constitutions of the state, Indonesia, after the fall of Soeharto’s new order. Then, Gus Dur tried to countering these new ideologies of Islamic formalization. Islam, based on Gus Dur perspective, is encouraging people to be performing any good deed. To be a good Muslim, someone has no need to do good deed in the name of Islam, but he could be enough having a humanism visions. Therefore, there is no need to formalizing Islam</em>

scholarly journals TO THE QUESTION OF ARTIFICIAL INTERNATIONAL LANGUAGES

2017 ◽  
pp. 75-79
Author(s):  
E. G. Zheleznova
Keyword(s):  
Modern Society ◽  
Common Language ◽  
International Conflicts ◽  
Modern Culture ◽  
Artificial Languages ◽  
The People ◽  
The World ◽  
The Moment ◽  
Political Economic

He necessity of language that would be spoken by all the people in the world, has existed in all times. As a common language that has developed naturally, does not exist, then the world developed the idea of creating an artificial international language, which, among other things, could perform a unifying function. The article discusses the concept of “language" and “artificial language", provides definitions of these concepts, also considers the causes of these concepts and provides an overview of the various artificial languages. The relevance of this work lies in the fact that at the moment of development of our society there is a need to create common language, the purpose of which would be international negotiations or settlement of international conflicts and other political, economic and cultural activities. It is also possible to increase interest in such science of language as interlinguistics, and as a result, further development of linguistics as a whole thing. At the moment there are about five hundred artificial languages, but only a few of them are more or less suitable for real communication. The aim of this work is to investigate the role of artificial international languages within the framework of modern culture and modern society. The objectives of this article: to reveal the very notion of language; to select the types of artificial languages; to give the description of each of the most well-known international artificial languages. In the article we have used the following research methods: analysis, synthesis, and abstracting.

scholarly journals Play Based Learning (Chapter)

2021 ◽  
Author(s):  
Musa Bardak
Keyword(s):  
Early Childhood ◽  
Middle Ages ◽  
21St Century ◽  
18Th Century ◽  
Social Consciousness ◽  
Social Conditions ◽  
Historical Process ◽  
The People ◽  
The World ◽  
The 19Th Century

Assuming that the game emerged with the existence of humanity, it can be argued that in the historical process, adults’ view of the child, economic and social conditions, natural disasters, war and similar disasters shaped with different perspectives. The game, which was considered as important as work in the preparation of young generations to life by the people of the First Age, was accepted as an occupation that helps both children and adults to gain skills, relax and get to know the world in the Middle Ages. Since the 18th century and especially in the 19th century, social consciousness has developed, and childhood and play have begun to be viewed as an important and different aspect of development (Oktay, 2013). In the 21st century, time will show how industrialization and digitalization that started in all aspects of life will affect the child and the game. Bardak, M. (2018). Play Based Learning. in A. Gürol (Eds.), Learning Approachs in Early Childhood (s. 207-230). İstanbul: Efe Akademi Publishing. ISBN: 978-65-230-847-9 (https://openaccess.izu.edu.tr/xmlui/handle/20.500.12436/1309#sthash.o0zfa6AC.dpbs)

Pāvela Florenska simbolisma laikmetīgums

2021 ◽  
pp. 146-157
Author(s):  
Gunta Plūksna
Keyword(s):  
20Th Century ◽  
21St Century ◽  
Critical Analysis ◽  
Scientific Literature ◽  
Point Of View ◽  
Semiotic Analysis ◽  
Important Place ◽  
World Outlook ◽  
The World ◽  
Global World

The introduction outlines the problem: the views about the world outlook of the humankind changed radically from the verge of 19/20th century to the verge of the 20/21st century; the old paradigms must be changed to the new ones, but the relevant concepts are just developing. It expresses itself also in so called anthropological turn, when a person changes uncontrollably, rapidly and dangerously taking over the most important place in the global world system. Symbol is as a link between a word and an action, and it is an instrument for understanding the world, and a person plays an important role in it. The first section discusses the world outlook of Russian religious philosopher P. Florensky from the point of view of symbolism. It is based on the fundamentals of his world outlook: antinomy, life, the Unified. The second section is devoted to creativity in his life, which in an organic way links P. Florensky’s understanding about the world-outlook and life. The conclusions stress the contemporary aspects in P. Florensky’s symbolism expressed as: 1) spirituality; 2) aesthetics; 3) consubstantiality; 4) the dialogue with the Unified; 5) creativity in life. The research methods: hermeneutic and semiotic analysis of P. Florensky’s texts, critical analysis of the scientific literature.

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