A HOLISTIC METHOD FOR THE COMMISSIONING AND OPTIMISATION OF ADAPTIVE ROAD LIGHTING SYSTEMS USING LABORATORY AND FIELD MEASUREMENTS

This paper presents a set of field measurements performed at renovated lighting installations equipped with adaptive road lighting systems. The results revealed issues of over-illumination but also insufficient lighting levels that would not be shown without the field measurements. Since the adaptive road lighting systems can regulate the lighting output and should in parallel ensure adequate lighting and safety levels, the commissioning of such system is challenging. In this scope, we are proposing a holistic scheme for the commissioning and optimization of the operation of Adaptive Road Lighting systems taking into account field measurements, technical parameters of the incorporated equipment, and all aspects that may affect its performance. The proposed scheme can be used as a masterplan from the conception of the road lighting up to the validation field measurements and the long-term optimization and maintenance schedule of the installation.

Sufi Non-Doing Offender Rehabilitation: Positive and Peacemaking Criminology in Practice

Offender rehabilitation is a challenging goal that calls for ongoing creative innovations. Amongst is a non-doing rehabilitative initiation that is inspired by spiritual traditions. The aim of this paper is to present an application of non-doing offender rehabilitation that has no declared intention to rehabilitate, carried by a peacemaking Islamic Sufi route. Based on the positive criminology approach, we conducted a qualitative phenomenological study consisted of interviews with 11 ex-prisoners who were employed in the Shadhiliyya-Yashrutiyya Sufi order as construction workers and also with 35 Sufi disciple and leaders. We identified five themes of non-doing: (1) atmosphere; (2) modeling; (3) social inclusion and suspension of judgement; (4) spiritual meaning; (5) feasibility of transformative processes. The discussion presents principles of a model of non-doing rehabilitation in a spiritual community and emphasizes the research innovation in presenting non-doing as a holistic method of inclusion within a transformative faith community.

THE QURANIC HERMENEUTICS APPROACH TO GENDER EQUALITY IN AMINA WADUD MUHSIN’S VIEW

Gender is a social construction of what is called masculine and feminine and the division of social roles. Hermeneutics is an alternative approach to understand the Qur'anic text. This study aims to analyze Amina Wadud's hermeneutics of interpreting the texts of the Qur'an on gender issues. The data presented comes from the references from a variety of relevant sources—the method of critical analysis conducted to explore Amina Wadud. Personal, family, intellectual, and cultural background cannot be separated from her thoughts on gender issues. He said that there were no truly objective interpreters. Indirectly, she was included in the statement. Therefore, she proposed a holistic method to reduce excessive interpreter subjectivity in understanding texts, especially gender issues. The Hermeneutics stands on the analysis of language, history, and contextualization. Amina's hermeneutics is influenced by the thoughts of Fazlur Rahman and Gadamer. الجندر هو بناء اجتماعي لما يسمى الذكوري والأنثوي وتقسيم الأدوار الاجتماعية. التأويل هو منهج بديل لفهم النصوص القرآنية. تهدف هذه الدراسة إلى تحليل تأويلات أمينة ودود لتفسير نصوص القرآن في قضايا النوع الاجتماعي. وتأتي البيانات المقدمة من المراجع المتنوعة ومن مجموعة متنوعة من المصادر ذات الصلة - طريقة التحليل النقدي التي أجريت لاستكشاف أمينة ودود. لا يمكن فصل الخلفية الشخصية والعائلية والفكرية والثقافية عن أفكارها حول قضايا النوع الاجتماعي. وقالت إنه لم يكن هناك مفسرون موضوعيون حقا. وبغير مباشرة ، كانت هي في تلك الحالة. لذلك، اقترحت طريقة شاملة للحد من الذاتية المفرطة للمفسرين في فهم النصوص، وخاصة قضايا الجنسين. يقف علم التأويل على تحليل اللغة والتاريخ والسياق. تتأثر تأويلات أمينة بأفكار فضل الرحمن وجادامر.Gender merupakan konstruksi sosial dari apa yang disebut maskulin dan feminin serta pembagian peran sosial. Kajian tentang isu gender seringkali merujuk kepada posisi perempuan yang tersubordinasi atau sebaliknya, menempatkan perempuan melampau kodratnya. Bagaimana cara memposisikannya di tempat yang tepat? Penelitian ini bertujuan untuk menganalisis hermeneutika Amina Wadud dalam menafsirkan teks Alquran tentang isu gender. Data yang disajikan berasal dari berbagai sumber yang relevan — metode analisis kritis yang dilakukan untuk mendalami ide Amina Wadud. Ia menegaskan bahwa latar belakang pribadi, keluarga, intelektual, dan budaya tidak lepas dari pemikirannya tentang isu gender. Selain itu, tidak ada penafsir yang benar-benar objektif. Secara tidak langsung, dia termasuk dalam pernyataan penafsir yang tidak benar-benar objektif. Ia mengusulkan metode holistik untuk meminimalisir subjektivitas dan egoisme penafsir yang berlebihan dalam memahami teks, khususnya masalah gender. Hermeneutika berdiri di atas analisis bahasa, sejarah, dan kontekstualisasi. Hermeneutika Amina dipengaruhi oleh pemikiran Fazlur Rahman dan Gadamer.

The Concept of Ali Abdul Halim Mahmud’s Quranic Education: A Critical Analysis of ‘Fundamentalist’ Exegesis Paradigm

The principle of the Quran’s universal relevance is understood in various ways among scholars. Such principle has led to the emergence of various perspectives. On the one hand, some consider the Quran as an open text that can continuously be reinterpreted, while on the other hand, some consider it as the ultimate book that provides guidance concerning all matters of human life. Given this context, it is of great interest to critically discuss Ali Abdul Halim Mahmud’s views that considered the Quran as a comprehensive source of guidance for addressing the various problems of life as well as a text filled with a myriad of educational prescriptions. This literary study focuses on Mahmud’s exegetic works by applying the holistic method based on a content analysis and a textual investigation. In his works, Mahmud affirmed that the sole solution for Muslims was returning to the guidance of the Quran and the Sunnah. According to him, the Quran serves as the primary source in understanding Islam as a Divine system that is compatible throughout the ages. He had applied two models in elaborating the Qur’anic tenets: (1) selecting a certain surah, and (2) appointing a certain educational topic. Mahmud’s conviction that the perfect Quranic education system exists had prompted him to interpret Quranic verses, in clarifying and conclusive manners. His Quranic interpretation fully contains messages pertaining to morality, da’wah, and social movement in order to revive the glory of the Muslim, but frequently it lacks appreciation for critical-interpretation.

Editor’s Introduction / Présentation du numéro

In the Editor’s Introduction to volume 30 of Simone de Beauvoir Studies, and the first standard issue of the relaunched version of the journal, Jennifer McWeeny identifies two trends in Beauvoir’s scholarship that characterize the present state of the field: the emphasis on the situated, first-person perspective and the need for a holistic method of interpretation that attends to the underexplored or misrepresented moments in Beauvoir’s oeuvre. McWeeny also argues that the events of this year, 2020, have brought us in-sight and an existentialist perception similar to those that fueled Beauvoir’s political awakenings in the 1940s, 1950s, and 1960s.

Kafāla: The Qur’anic-Prophetic Model of Orphan Care

This article seeks to outline a Qurʾanic-Prophetic model for orphan care by presenting and analyzing some of the Qurʾanic and Prophetic concepts related to this critical topic of kafāla. By attempting to understand the Qurʾan on its own terms and tracing its words’ derivation(s), this essay proposes a Qurʾanic framework of orphan care, one that is strictly centered on kafāla and was exemplified by Prophet Muhammad throughout his life. Based on the Quranic framework of orphan care and the Pro-phetic example, which prioritize protecting the orphan’s interest, I argue that the responsibility of kafāla for orphaned and abandoned children falls on each and every one of us. This essay concludes with specific recommendations that Muslim communities can take on the community-level to fulfill our collective responsibility and alleviate the grievances of orphans. This article applies the methodology of al-waḥda al-binā’iyya lil-Qur’ān (The Qurʾan’s Structural Unity), to analyze and discuss Islam’s approach to or-phan care. The holistic method reads the Qurʾan as a unified text through its linguistic, structural, and conceptual elements. In other words, the divine text, when read in its entirety, represents an integrated whole. In addition, this approach highlights how the meaning of a specific term changes, but never to the extent that its original meaning is violated. Tracing how the relevant terms are derived from their root leads to constructing the Islamic framework for orphan care. As the Qurʾan refers to itself as al-Muṣaddiq (the confirmer or verifier of truth) and Muhaymin (overseer, protector, guardian, witness, and determiner of the truth), it, therefore, judges us by the truth. Consequently, we should seek its judgment when making a decision: “And We have revealed to you, [O Prophet], the Book in truth, confirming that which preceded it of the Scripture and as a cri-terion over it” (5:48). Therefore, applying a Muṣaddiq-Muhaymin methodology allows us to trace a term or a concept’s use, how it developed or changed over time, and how these changes impacted its implementation in a given society’s so-ciocultural, legal, socioeconomic, and sociopolitical spheres. For this discussion, the terms analyzed are, in order of appearance: insān (hu-man being), khalīfa (representative on Earth), yatīm (orphan), al-waḥda al-binā’-iyya li-l-Qur’ān (The Qurʾan’s Structural Unity), ‘umrān (cultivating our planet’s balance, peace, justice, and sustainability), tazkiya (holistic purification), taqwā (Allah-consciousness), ‘ibāda (worship), iṣlāḥ (improve, reform, and rectify), fasad (corruption, mischief, ruin, and spoil), tughyān (to go beyond the ḥudūd [limits set by Allah]), ibtilā (test), karam (dignity, honor), karāma (honor), ta‘āruf (getting to know one another), ‘urf (local custom), ma‘rūf (doing what is right, just, and fair), ‘amr bi al-ma‘rūf wa nahiy ‘an al-munkar (enjoining the right/ honor-able and forbidding the wrong/dishonorable), laqīṭ (abandoned child), kāfil (legal guarantor), tabanni (adoption), da‘īy (to be claimed as sons), āwā (a holistic de-scription of an ideal shelter with a mission to improve a displaced person or or-phan’s life), nasab (original lineage), and farḍ kifāya (communal responsibility). Reading the Qurʾan as a “unity” ensures that the divine text will remain rele-vant, for this approach enables scholars to continue developing its ability to pro-vide answers to difficult contemporary questions and challenges.

Upcoming Services Innovation for the Home Energy Management System in Korea

Smart grid technology is developed to be commercialized globally, and expected to be utilized at home, named as home energy management system. Despite of its promising marketability, innovative business models are not well-structured and service design methods have limitations on integration for service innovation. Hence, this study employs service-dominant logic to innovate the industry, and introduces the holistic method consisting of service, ecosystem, platform, and strategy. Firstly, it identifies the pain points, and the expected services are arranged using an importance–performance analysis method. Then, the extended ecosystem is defined in three layers perspectives. In addition, the use-case method is used to demonstrate the relationships between the supplier and users on platform. Finally, integrating customers’ needs results in two business models: (i) Home Energy management Model and (ii) Home Care Model. This research not only suggests innovative business models in the home energy market, but also supplements the procedure for designing innovative services and applies it with qualitative and quantitative investigation. To the end, it shed light on the direction and way to actualize future Home Energy Management System (HEMS) market.