Muslim Family
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2021 ◽  
pp. 105413732110346
Betül Tanacıoğlu-Aydın ◽  
Sibel Akmehmet-Şekerler ◽  
Deniz Albayrak-Kaymak ◽  
Ayten Zara

The loss of the mother leads to many changes in the family. The loss might have negative effects on the ones that are left behind. However, some family members do not show pathological symptoms; rather, they have healthy functioning despite their sad loss. Guided by the resilience perspective, this study illuminates the case of a Turkish family after the mother dies due to stomach cancer. The whole picture of a family after this loss was examined through using various data sources. Transcribed interviews with family members and teachers of two children in the family were investigated through thematic analysis, and five major themes were identified. Extended family relations and rituals, such as funeral services, meals after the funeral, or visiting the grave of the lost one, were found to be helpful toward positive grief experiences and resilience of the family members in the aftermath of the loss. This study was important in the sense that it gave an in-depth perspective of a Muslim family who lost the maternal parent, which is considered a person's most important attachment figure.

Nadwa ◽  
2021 ◽  
Vol 15 (1) ◽  
pp. 1-18
Bayu Suratman ◽  
Nurjannah Nurjannah

This article reports an in-depth study on early childhood care in Sambas Malay Muslim family.  This research incorporated a qualitative method with a descriptive approach through observations and interviews with parents and Sambas local figures.  The findings indicate the influence of local culture and religious values on Sambas Muslim parenting style. More specifically, this study showed that parenting practices of Muslim Sambas Malay parents are carried out through the tradition of pantang larang and kemponan. Pantang larang and kemponan become parts of collective memory so that they become social educative traditions in early childhood care in the Muslim Sambas Malay family.

2021 ◽  
Vol 9 (1) ◽  
pp. 73
Adang Kuswaya ◽  
Muhammad Ali

<p>This research aims not only to understand the concept of peace in the Qur’an but also analyze Muslims’ contestation in Salatiga to lead to a peaceful life among religious believers. It requires an in-depth examination on dialectical perspectives between the ideal concept of peace in the Quran and the reality of a peaceful culture in the public sphere. Methodologically, this research combines literature review and semi-structured interviews to gather theoretical data based on social responses and literature of contemporary Qur’anic interpretation. The research subjects consist of (1) Muslims living with non-Muslim family members in the same house, (2) Muslims in a non-Muslim neighborhood, (3) religious figures, and (4) non-Muslims with Muslim family members. In order to interpret a special meaning of Qur’anic terms related to peaceful life, this research employs a hermeneutical approach of socio-thematic interpretation of the Qur’an. In conclusion, this research points out that Muslims in Salatiga play a significant role in building a peaceful life where some concepts, such as unity, freedom, honesty, and respect, are principles thriving vividly throughout society. Additionally, tolerance is a foundation of social interaction leading them to cooperate. Besides, several values, namely harmonization, tolerance, and coexistence, can be seen as dominant ideas within the communities, and practices such as cooperation and friendship can also be seen in their daily life. Thus, this research affirms that the Muslim majority can lead to tolerance and accommodate diversity as a way of life.</p>

Akbar Sajedi ◽  
Ali Nemati ◽  
Mohammad Dargahzadeh

It should be acknowledged that the man's beliefs are often based on their prejudices. Probably, some people have not even asked themselves "which religion do I believe in? and why?, let alone attempt to find answers to them. However, there are some who delve into these questions and strive to find convincing answers. Ghazālī was one of the thinkers who asked such questions when he was a teenager, and suffered from the resulting skepticism for a while. In Al-Munqidh Min Al-Ḍalāl, Ghazālī reports how he came across these questions and how he overcame the crisis of the skepticism. He criticizes those saying: "I am Muslim because I was born in a Muslim family", and presents a basis for the true faith, which is based on resorting to mysticism and abandoning the philosophical reasoning. Ghazālī does not view the true faith as the result of the combination of the major and minor premises, rather considers it merely as the Divine Illumination and providence. Using analytical-logical method, the present study examined the basis presented by Ghazālī and concluded that considering the Illumination as the basis of faith, and abandoning the philosophical reasoning may lead to some consequences which cannot be ignored. For example, in explaining the faith, by abandoning the philosophical reasoning, one cannot distinguish between the true faith and the false faith originating from the satanic temptations.

2021 ◽  
Vol 5 (3) ◽  
Mustofa Kamaludin ◽  
Abdul Wachid BS

The Banyumasan Begalan traditional ceremony is a form of ritual as well as a performing arts entertainment media in the form of drama because there is an element of dialogue in it. From the time sequence of the performances, the utterances, and the tools carried in Begalan have a moral meaning and Islamic religious values in relation to the formation of a Muslim family, namely the realization of the sakinah family, mawadah wa rahmah. Therefore, the Banyumas Begalan traditional ceremony is very suitable as a source of character education in schools and the meaning contained in it can be used as a reference for prospective brides in pre-marriage courses or what we have been managing with Suscatin (Candidate Bride Course).This study aims to describe: (1) the procession of the Begalan tradition, (2) the public's perception of the symbolic meaning, (3) a review of Islamic law and, (4) the function of Begalan. This research is descriptive qualitative. The data collection technique in this research is observation through secondary data, namely in the form of youtube videos, and document review. The object of this research is religious values and moral values in the Begalan traditional ceremony in the former Banyumasan Residency.

2021 ◽  
Vol 19 (42) ◽  
pp. 173
José Carlos Fernandes ◽  
Agnes Do Amaral

Durante a primeira década da ditadura-civil militar, uma editora curitibana – a Grafipar –, de propriedade de uma família muçulmana, deixa de publicar livros de história e atlas e passa a investir no ramo de “revistas adultas”. Torna-se um polo nacional do gênero, chegando ao ápice de 49 títulos, 1,5 milhão de exemplares mês e 1,5 mil cartas/mês de leitores. Entre seus colaboradores, jornalistas malvistos pelo regime e intelectuais à esquerda, como os poetas Paulo Leminski e Alice Ruiz. Em meio aos então chamados “nus artísticos”, uma pequena de rede de intelectuais, de forma anônima, orientava a redação, num claro combate ao obscurantismo. Este artigo explora a resistência jornalística e intelectual disfarçada no conteúdo erótico. E o “lugar difícil” da qualificação desse material, que ficou à margem da chamada imprensa alternativa. Imprensa alternativa; revistas eróticas; comportamento. During the first decade of brazilian military dictatorship, a publishing house from Curitiba - Grafipar -, owned by a muslim family, stopped publishing history books and atlas and started to invest in adult themed magazines. Grafipar became a renowned publisher of this genre, reaching the peak of 49 titles, 1.5 million copies per month and 1.5 thousand letters from readers per month. Among the contributors were journalists that were frowned upon by the military regime and left-wing intellectuals, such as the poets Paulo Leminski and Alice Ruiz. Amid the “nude art”, a small net of intellectuals, anonymously, guided the editorial, in a clear fight against obscurantism. This article explores the journalistic and intellectual resistance disguised as erotic content and the difficulty to qualify this material, which were on the sidelines of the so called alternative press. Alternativa press; erotic magazines; behavior. Durante la primera década de la dictadura civil militar, una editora curitibana - la Grafipar -, de propriedad de una familia muzulmana, deja de publicar libros de história y atlas y comienza a invertir en el ramo de las "revistas adultas". Volviendose un polo nacional del género, llegando al ápice de 49 títulos, 1,5 millones de ejemplares al mes y 1,5 mil cartas/mes de lectores. Entre sus contribuyentes, periodistas malvistos por el régimen e intelectuales de izquierda, como los poetas Paulo Leminski y Alice Ruiz. En médio a los llamados desnudos artísticos, una pequeña red de intelectuales, de forma anónima, guiaba la redacción, en un claro combate al oscurantismo. Este artículo explora la resistencia periodística e intelectual disfrazada en el contenido erótico. Y el "lugar difícil" de la calificación de ese material, que quedó al margen de la llamada prensa alternativa. Prensa alternativa; revistas eróticas; comportamento.

2021 ◽  
Vol 04 (01) ◽  
Ihsanullah Chishti ◽  
Ayesha Snober

Delegation of divorce and its revocation is an important issue in the discipline of Muslim family law, which especially highlighted by Muslim scholars in Pakistan after the legislation of Muslim Family Law Ordinance 1961 in this regard. Actually, the legality of the issue in the classical Muslim jurisprudence is not questionable due to its institution by the legal texts of the Holy Quran and Sunnah. But the Muslim scholars distinguish between pre- and post-contract delegation of right of divorce to the wife. As for as concerned the Pakistani Muslim family Law ordinance 1961, which legalized that right to divorce may be delegated to wife at all. We have tried to study in this article the real status of the issue in the light of Quran and Sunnah and opinions of the early Muslim Jurists in this regard. This study is based on the comparison between the practically applied law in Pakistan and legitimate position of the said case in Islamic Law.

2021 ◽  
Vol 4 (Special Issue) ◽  
pp. 120-151
Mahmoud Shaban Sayed Ebrahim

Although Islamic law was not the first religion law to establish divorce and its regulation, the observer will discover that Islamic law is the first Islamic law to have a system that ensures each spouse's rights. When taking this step, it retains and maintains their dignity, and the spouses sense the general interest in them, and that divorce in this instance is the beginning of a new life, not the end of hope in life. Similarly, Islamic law did not use divorce to manipulate the sanctity of marriage and the overall instability of married life, but it did govern everything linked to divorce, whether on the side of the husband or the woman. The study's problem becomes clear in the rise in divorce cases and rates in modern times, particularly in recent years, in a way that was not previously recognized, and in a way that raises concerns about the stability and composition of the family, particularly that divorce has undesirable consequences and negative effects on the individual and social levels, On the one hand, there is the husband or wife, or the children, or the community, and on the other hand, there is the community. Therefore, this study aims to clarify and clarify the reality of Islamic law for the phenomenon of divorce in the Holy Qur’an, through Qur’anic controls followed by Islam’s keenness to adhere to them, for the sake of family stability, and preserving the Muslim family from the factors of collapse, especially in the presence of many reasons in societies in our time that facilitate its occurrence. As a result, the purpose of this research is to clarify and explain the reality of Islamic law for the phenomenon of divorce in the Holy Qur'an, through Qur'anic controls followed by Islam's eagerness to adhere to them, for the purpose of family stability and protecting the Muslim family against forces of collapse, particularly in light of the many circumstances in today's society that encourage its occurrence. This study is based on employing the inductive method, in collecting scientific material through the Qur’anic verses, and then using the analytical method in order to clarify and clarify this issue and to clarify the reality of Islamic law for this phenomenon. This research is focusing on utilizing the inductive approach to acquire scientific information from Qur'anic verses, and then using the analytical approach to clarify and explain this problem, as well as the reality of Islamic law in relation to this phenomenon. The study reached many results that the researcher sought to extract from what he presented in the methodology of his scientific subject in explaining the interest of Islamic law in the family. The study yielded several findings that the researcher hoped to derive from what he gave in his scientific subject's technique in describing the interest of Islamic law in the family. The issue of divorce is one of the costs and legal rulings that appear in this case, the manifestations of justice and facilitation in the religious texts that clarify the provisions of divorce in Islam, and thus clarify the comprehensiveness of Islam and its realism for the issue of divorce with what is commensurate with logic and reality, which in fact considers the realities of the husband and wife, as well as children and parents following This is done without bias or unfairness to any of these factors.

2021 ◽  
pp. 1-24
Liazzat J. K. Bonate

Abstract Although Islam has a long history in coastal northern Mozambique, the question of how Muslims manage family life there is little understood. Based on the analysis of historical, ethnographic and legal records, and a case study of a bairro (Port., ward) called Paquitequete in the contemporary coastal city of Pemba in Cabo Delgado province, this article focuses on Muslim family and gender relations in northern Mozambique. It argues that Muslims of this region maintain concurrent legal identities as Muslims, matrilineal Africans and citizens of the modern state. While women benefitted from matriliny by accessing the land and support from their maternal side, upon widowhood and divorce they lost access to their husband’s or common assets because the husbands’ matriclan claimed them. The perseverance of matriliny made local Muslims seem to abide less by Islamic norms, but historically they have combined the Shāfiʿī madhhab (Islamic legal school) with matrilineal custom. In contemporary Pemba, family and gender relations are regulated not only by Sharīʿa or by African ‘traditions’, but by a blend of elements from these two alongside modern legislations. Moreover, it could be said that this arrangement is endorsed by a kind of popular consensus, which is particularly salient in the Community Courts.

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