PERUBAHAN ORGANISASI PERGURUAN TINGGI ISLAM DI INDONESIA DALAM MENGHADAPI PERSAINGAN GLOBAL: Belajar dari UIN Maliki Malang
Islamic higher education change
Islamic education dichotomy
ideal Islamic education
Philosophy. Psychology. Religion
Islam. Bahai Faith. Theosophy, etc.
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AbstractThis article delineates the changes of Islamic higher education institution (university) in Indonesia whose explore use of several terms that signify Islam and education, and provides guidelines to clarify their use in educational concept discourses. Building on this, the article describes a typology of Islamic education and its associated institutions. Influences of globalization in terms of economics and technology are also discussed in this article. This enhances understanding of important conceptual differences that hinge upon subtle variations of language as in the distinction between education of Muslims and for\ Muslims, and between teaching Islam and teaching about Islam. The article then seeks to elucidate a theoretical conception of "Islamic education," that takes into consideration the Islamic Holy Book Al Qur’an and Prophetic statements, along with commonly-held approaches to education in Muslim history especially in Indonesia. The article concludes that key motivations and characteristics of a holistic and purposeful education program are shared between Islamic traditional education (in pesantren) and Western traditions or modern education until the present. The article also discusses on a dichotomy between sciences and Islamic subjects that have to be delivered both in public universities and education institution based-Islam. The discourse is being a very long discussion in Indonesia until today.
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How Salafi is Salafist-Jihadism? Comparing ‘Caliphate’, ‘Sharia’, ‘Jihad’, and ‘Islamic Music’ in Salafist-Jihadism and Early Islamic JurisprudenceHoven van Genderen, A.J. van den; Venmans, S.F.A.L. (2018)The terms ‘caliphate’, ‘jihad’, and ‘sharia’ are frequently namedropped in contemporary media when addressing acts of ‘Islamic extremism’ of international terrorist (Salafist-Jihadist) groups like Al-Qaeda and Islamic State. Yet, these concepts are hardly ever defined properly or critically evaluated from a historical perspective. As a result, the way Salafist-Jihadists reference complicated concepts in their speeches, propagandistic music, and ‘newsletters’ is simply paraphrased by the media, and presumed to be accurate by many laypeople. These terms, however, are not as straightforward and ‘timeless’ as they may seem. The careless or oblivious regurgitation of such complicated theological terms by the media – wherein Salafist-Jihadist notions are not questioned – greatly hinders objective discussions on Islam. Arguably, this uncritical copying of Salafist-Jihadist jargon has created a Western discourse based upon Salafist-Jihadist narratives and has redefined what Islam ‘fundamentally’ (cf. fundamentalism) means to the rather ‘anomalous’ Salafist-Jihadist understanding of it. This not only fuels Islamophobia and makes it difficult to even argue that Islam is not necessarily violent, but the Salafist-Jihadist-inspired media narrative might also become internalized by some Muslims, who then turn to Salafist-Jihadism – the supposed ‘true face of Islam’. To this end, this thesis seeks to provide a hitherto sparsely provided comparison between the most important Salafist-Jihadist notions of ‘caliphate’, ‘jihad’, ‘sharia’, and ‘Islamic music’, and how these ideas were first broached by the very ‘scholars of the Salaf’ of Early Islam (circa 610–850) themselves – thus testing how ‘literalist’ and ‘purist’ the Salafi-inspired Jihadists are in reality. By contrasting Salafist-Jihadist ideas of Islamic concepts with those of the earliest religious scholars, this thesis uncovers several tensions between the understandings of the ‘original’ Salaf and the modern Salafist-Jihadists. In general, the Salafist-Jihadist notions of ‘caliphate’, ‘sharia’, ‘jihad’, and ‘religious music’ are much more entrenched in modern political concepts of government, law, warfare, and recent ‘folk-Islamic’ traditions than might be expected from this supposed originalist movement. Consequently, the quasi-historical religious argumentation Salafist-Jihadists employ to justify and shape their political ideology is suspect and should be examined more through historical comparative analysis.
Realizing the Potential of Islamic FinanceMohieldin, Mahmoud (World Bank, Washington, DC, 2012-08-13)Islamic finance has been growing rapidly in recent years. Motivated by a heightened interest in financial instruments that emphasize risk sharing, it has been attracting greater attention in the wake of the recent financial crisis. This class of instruments appears to have avoided many of the most severe consequences of the crisis. Several features underpin the expansion and performance of Islamic finance. Addressing key regulatory and governance issues will be essential for Islamic finance to achieve its full potential. Several multilateral development institutions, including the World Bank, have longstanding programs to support the development of the industry and have used Islamic instruments, to varying extents, to tap capital markets. In the coming years, Islamic finance could account for a substantial share of financial services in several countries, meeting the preferences of significant numbers of people, enhancing financial inclusion and intermediation, and contributing more broadly to financial stability and development.
Risk Analysis for Islamic BanksIqbal, Zamir; Van Greuning, Hennie (Washington, DC: World Bank, 2012-06-01)This publication provides a comprehensive overview of topics related to the assessment, analysis, and management of various types of risks in the field of Islamic banking. It is an attempt to provide a high-level framework (aimed at non-specialist executives) attuned to the current realities of changing economies and Islamic financial markets. The Islamic financial system is not limited to banking; it also covers capital formation, capital markets, and all types of financial intermediation and risk transfer. Islamic finance was practiced predominantly in the Muslim world throughout the middle ages, fostering trade and business activities with the development of credit. The growth of Islamic finance coincided with the current account surpluses of oil-exporting Islamic countries. The Middle East saw a mushrooming of small commercial banks competing for surplus funds. The Islamic Republics of Iran, Pakistan, and Sudan announced their intention to make their financial systems compliant with Shariah.