Can Reading Animate Justice?

In this study, I make audible a conversation in Alf Layla wa-Layla (The Thousand and One Nights) on the meaning and application of justice. Without assuming that Alf Layla constituted an organized whole, the study identifies, in the frame narrative and the first two chains of stories—all three understood to belong to the earliest bundle—a debate on the coincidence of successful interpretation and just rulership. By the end of these tales, i.e., by the twenty-seventh night, a complete tale is told. In these stories, I propose, Alf Layla adopts an attitude that privileges multiplicity over singular interpretation, in a fashion that affirms thecontingency of ethical questions. The popularity of Alf Layla and the afterlives it enjoyed up to our present times—in the Arab world and the West—need not eclipse or substitute the Arabo-Islamic character the work came to exhibit, and the ethical questions it set out to address. In what has been read as fate, arbitrary logic, enchantment, magic, irrational thinking, and nocturnal dreamlike narratives, I suggest we can equally speak of a concern for justice. The study looks at Alf Layla’s affinity with advice literature, but stresses the need to read it as a work of (semipopular) literature that pays witness to societal debates on justice. Alf Layla, I suggest, belongs to Islamic culture in that the act of reading has been construed within hermeneutics that are largely informed by the ethical implication knowledge sharing entails. In how the stories find resolution to the crisis of the king, Alf Layla understands justice as an artificial and communal enterprise. The stories, more urgently, seem to suggest reading gears us towards a concern for the greater good. Keywords: The Thousand and One Nights (Arabian Nights, 1001 Nights, Alf Layla wa-Layla), Adab, Justice, Rulership, Readership, Advice Literature, Interpretation, Multiplicity, Legitimacy

THE ROLE OF THE DIVAN CLERKS AND POLITICAL LETTERS IN THE ‎DEVELOPMENT OF THE I. ABBASID PERIOD LITERATURE PROSE. AHMED BIN ‎YOUSSEF'S ALHAMIS RESSALA AS AN EXAMPLE‎

Divan Scribe is a very old profession and it is said that it was one of the highest and most ‎respected statures among worldly affairs, after the caliphate, when their positions in the state policy ‎and judicial affairs are taken into account. Most of the time, the profession of the Divan Scribe was ‎an important step to enter politics, as well as an important tool for reaching high positions such as ‎Vizier. In general, Divan Scribes had a special role serving the Arab culture during the Abbasid ‎period. Because the writing style of the Scribes had both lofty ideas and beautiful expression. As a ‎matter of fact, as required by their statures, these people developed a dual-character expression that ‎both emphasized the goals of the orders given from the administration and had the characteristics of ‎Arabic rhetoric in the literal sense of the word. Their language was not a dry administrative ‎language, on the contrary, it had brought together the requirements of the administrative language ‎and the artistic beauties of the word. This study sheds light on the relations of the Divan Scribes ‎with politics and the importance of this position during the Abbasid period. Again, in this study, the ‎connection of the art of scribe with the vizier and the contributions of the scribes in service to the ‎Arab-Islamic culture and especially in political thought are discussed despite the political crisis and ‎troubles faced by the scribes.‎

Will Islamic Water Management Principles Be Included If the Helmand River Treaty Is Revisited?

Despite the importance of water management in Islamic culture, the role of religion has been underemphasized by scholars. Using the three criteria of equity, responsibility and sustainability, this study aims to assess whether Islamic water management principles are incorporated into the revision of the transboundary Helmand River Basin under the administration of the Taliban regime. In August 2021, Taliban returned to power in Afghanistan, with a goal of ruling Afghanistan based on Islamic Sharia law, presumably including the management of the transboundary watercourses. One such basin is the Helmand, shared with the downstream Islamic Republic of Iran, with whom Afghanistan will likely revisit the transboundary Helmand River Treaty, possibly based on Islamic water management principles. We examine how principles of Islamic code may influence future negotiations, including the construction of dams on the upper Helmand River Basin initiated under the former administration.

Resistance through Female Bonding in Tehmina Durrani's Blasphemy

The present research article analyses the suffering of women and their resistance against oppressive Islamic patriarchy through female bonding in Tehmina Durrani’s Blasphemy. In doing so, it offers the working definition of the term “feminism” as a tool of inquiry. It mainly focuses on the suffering of Heer, the protagonist of the novel, due to her loveless marriage with Pir Sain. It exposes the easy distortion of Islam by so-called hypocritical religious leaders like Pir Sain. The suffering of Heer and other female characters in the novel reveal the problems in the cultural and social setting of the Islamic culture and religion. Heer is repeatedly beaten, raped and humiliated by her abusive husband Pir. Pir forces her to live in the world that he has constructed for her. Her marriage with Pir utterly fails as it turns out to be a source of trouble and repression of her self-satisfaction. When she fails to tolerate severe torture and domestic violence, she decides to revolt against it. This paper concludes that Heer is able to resist sexual abuse and exploitation through female bonding. In doing so, she is able to assert her female selfhood.

STRATEGI INTERNALISASI KARAKTER RELIGIUS PESERTA DIDIK DI SDIT QURROTA A’YUN ABEPURA KOTA JAYAPURA MELALUI ISLAMIC CULTURE

Lingkunagan plural akan mempengaruhi karakter seseorang terutama anak usia 6-12 tahun. Pendidikan karakter harus digalakkan mulai dari Pendidikan jenjang dasar. SDIT Qurrata A’yun merupakan salah satu sekolah dasar yang mempunyai visi membentuk akhlakul karimah kepada peserta didiknya. Pembudayaan nilai-nilai islami baik dalam pembelajaran maupun non pembelajaran di SDIT Qurrata A’yun terlihat efektif dalam mentranfer nilai-nila karakter terutama karakter religius. Disatu sisi SDIT Qurrata A’yun menggabungkan kurikulum 2013 dan kurikulum JSIT (Jaringan Sekolah Islam Terpadu). Penelitian ini menggunakan penelitian kualitatif deskriptif dengan teknik pengumpulan datanya melalui observasi partisipan, wawancara dan dokumentasi. Sedangkan Teknik analisis datanya menggunakan empat tahapan yakni Pengumpulan data, reduksi data, penyajian data dan penarikan kesimpulan. Hasil penelitian menunjukan bahwa dalam internalisasi karakter religius pada peserta didik di SDIT Qurrata A’yun melalui Islamic Culture mencangkup beberapa hal, yakni (1) pemberian contoh (keteladanan); (2) peniruan (imitasi); (3) pembiasaan; (4) praktik. Adapun faktor yang mendukung keberhasilan internalisasi karakter religius peserta didik di SDIT Qurrota A’yun Abepura Kota Jayapura diantaranya yaitu Lingkungan dan Partisipasi. Sedangkan faktor yang menghambat adalah dukungan sosial yang tidak kondusif dan karakteristik peserta didik.

Pembentukan Karakter Kepemimpinan Siswa Kelas X Me-lalui Mata Pelajaran Sejarah Kebudayaan Islam di MAN 1 Kabupaten Bogor

This study aims to determine the formation of student leadership characters through the subjects of Islamic cultural history at MAN 1 Bogor Regency. The method used in this research is a survey method with a quantitative approach. The sample in this study was 40% of the total population of 150 students of class X (60 respondents) using simple random sampling technique. Data collection techniques using observation, questionnaires (questionnaires) and documentation. In the validity test of the 20 items, there are 18 questions that are proven valid and the reliability test results of the coefficient of 0.703 are declared reliable. Analyst requirements test is done by linearity test and normality test. Data analysis used the product moment correlation technique and after calculating the Pearson correlation, the rxy yield was 0.817 at an index of 0.80-1,000, which means that there is a strong correlation between the formation of student leadership characters and the history of Islamic culture at MAN 1, Bogor Regency. The results of the study were indicated by the tcount value of 10,658 and the ttable was found to be 1,672. So the conclusion is that tcount > ttable (10,658 > 1,672). If tcount > ttable then Ho is rejected, meaning that it is statistically significant, from the results of the t test a significant value less than 0.05 (0.000 < 0.05) means that there is a significant relationship between the formation of leadership character in class X students and the subject of cultural history. Islam. Keywords: Character, Leadership, History of Islamic Culture

In Search of Moderation of Islam Againts Extremism: A Promoting “Islam Pribumi” By Gus Dur

<p class="06IsiAbstrak"><span lang="EN-US">Indonesian religious expressions are facing an extraordinary challenge with the emergence of fundamentalist movements affiliated with number of Islamic transnationalist from Middle East, which is rigidly establishing the ideology of "purification" or as so called Islam Kaffah even if to be forced to the all nation. In this Case, Gus Dur presented another alternative religious pattern by promoting the idea of Islam Pribumi or “Islam Pribumi” which mean to respon and againts this scripturalist-fundamentalist movement. Islam Pribumi is intended to provide opportunities for the diversity of interpretations in term of practicing religious life (Islam) in each different region. Thus, Islam is no longer seen as a single, but rather compound. So there is no longer an assumption that Islam in the Middle East is the best representative of Islam. Therefore, this paper attempts to examine Gus Dur's thoughts on Islam Pribumi which is definitly inclusive, tolerant and peaceful Islamic culture, relflecting Islam as rahmatal lil alamin. It is also to offer a model of Islamic Moderation provided a solution in realizing global peace against conflicts between religions and politics that has occurred most recently in a Muslim-majority country like Syria, Afghanistan, Iraq, and Yemen.</span></p>

The Influence of Philosophy in the Establishment of Islamic Art

Visual arts created by culturally Islamic people from the seventh century onwards are referred to as Islamic art. Islamic art has taken a way of unveiling the interior of the art and its cultural, conceptual, and social messages since its creation and separation from traditional art. This study aims to examine art from an Islamic viewpoint to gain a thorough understanding of Islamic art, its styles, and values. The key goals were to find out what factors influence the establishment of Islamic art and to comprehend the importance of art in Islamic culture. A thematic analysis based on literature was used as the methodology. According to previous scholars, Islamic art represents spiritual harmony, and appreciation of beauty was of great significance in art. The suggestion was drawn that art and what constitutes art are strongly influenced by the history and values of particular communities or religious affiliations. Islamic thinkers take a bold new approach to Islamic art, believing human to be the most divine being formed by Allah (swt).

جهود الكندي في التوفيق بين الفلسفة والإسلام

In this research, I tackled the Arab philosopher Alkindi, the pioneer of Islamic philosophy, who is one of Islamic scholars. I tackled the meaning of word philosophy in the first chapter; then I tackled the conception of philosophy in ancient Greeks including naturalists, Stoics and Atheists as well as I tackled the way that Greek wisdom (philosophy) extracted by Arabs; particularly translation method which was used in translating many books of logic, philosophy and others. The second chapter includes Alkindi’s life; his birth, education, ancestry, his work in translation and philosophy. In the third chapter, I tackled the efforts that were done by Alkindi to harmonize between philosophy and Islam; in other words, between mentality and inspiration through his Islamic theories in which he based his own Islamic belief, his great Islamic culture and knowledge of ancients. He gave evidences and proofs to pursue his theories and ratify theories of disbelievers of Greek philosophers. I also mentioned his great and unique additions to science of philosophy, which paved the way for Islamic philosophers who appeared after his era. The research ended bya conclusion and recommendations