Islamic civilization is built upon Islam as a distinctive religion and way of life (dîn). Therefore, the fate of this civilization depends on the religiosty of each Muslim individuals. In this context, an empirical study to map Muslim religiosity becomes necessary. However, studies of Muslim religiosity have been imbued with conceptual as well as epistemological bias due to the adaptation of instruments that were developed based on the Judeo-Christian traditions. This article presents a mapping of Muslim millennial religiosity (306 respondents) using The Muslim Religiosity-Personality Inventory (MRPI), an instrument developed based on the concept of Islamic Worldview. Muslim millennials were chosen because of their strategic demographic position in the development of Islamic civilization. Religiosity of the respondents would be analyzed by referring to two dimensions of Islamic religiosity, namely Islamic Worldview and Religious Muslims in Yogyakarta strongly believe in God's active involvement in the affairs of His creatures. However, they lack the understanding of the nature of
This paper examines a recent product of Muhammadiyah’s collective ijtihad, namely Fikih Informasi (fiqh of information). Fikih Informasi is one of the outcomes of the 30th National Meeting of Majelis Tarjih dan Tajdid (Muhammadiyah’s Council of Religious Affairs). Fikih Informasi represents Muhammadiyah’s attempt to provide guidance for its members and the Muslim community at large, on a usage of social media whch is based on Islamic teachings. The term fikih is an Indonesian word adapted from Arabic word fiqh and Majelis Tarjih’s understanding of the term does not entirely resemble the classical concept of fiqh as understood by majority of Muslim jurists. For this reason, in the first instance this article will explore Majelis Tarjih’s conception of the word fikih then will proceed to examine its application in the context of social media usage. During this process, the paper will argue that Majelis Tarjih employs the term fikih in its literal and Qur’anic meaning rather than using it in its technical sense. As a result, instead of merely referring fikih as the body of legal provisions which it represents, Majelis Tarjih presents fikih as a comprehensive guidance tool, consisting of three level of hierarchically structured norms. As a consquence, Fikih Informasi is not only contains “dos and donts” but also the philosophical principles and sets of values to which users of social media should adhere. In these contexts, this paper critically discusses the limitations of Fikih Informasi, both in its framework and as well as in its content.. Makalah ini membahas produk ijtihad kolektif Muhammadiyah baru-baru ini, yaitu Fikih Informasi. Fikih Informasi adalah salah satu hasil dari Pertemuan Nasional ke-30 Majelis Tarjih dan Tajdid (Dewan Urusan Agama Muhammadiyah) ke-30. Fikih Informasi mewakili upaya Muhammadiyah untuk memberikan panduan bagi para anggotanya dan komunitas Muslim pada umumnya, tentang penggunaan media sosial yang didasarkan pada ajaran Islam. Istilah fikih adalah kata Indonesia yang diadaptasi dari kata Arab fiqh dan pemahaman Majelis Tarjih tentang istilah itu tidak sepenuhnya menyerupai konsep klasik fiqh sebagaimana dipahami oleh mayoritas ahli hukum Islam. Untuk alasan ini, dalam contoh pertama artikel ini akan mengeksplorasi konsepsi Majelis Tarjih tentang kata fikih kemudian akan melanjutkan untuk memeriksa penerapannya dalam konteks penggunaan media sosial. Selama proses ini, makalah ini akan berpendapat bahwa Majelis Tarjih menggunakan istilah fikih dalam arti literalnya dan al-Qur’an daripada menggunakannya dalam pengertian teknis. Akibatnya, alih-alih hanya menyebut fikih sebagai badan ketentuan hukum yang diwakilinya, Majelis Tarjih menghadirkan fikih sebagai alat panduan yang komprehensif, yang terdiri dari tiga tingkat norma terstruktur secara hierarkis. Sebagai konsekuensinya, Fikih Informasi tidak hanya berisi “dos and don’ts” tetapi juga prinsip-prinsip filosofis dan serangkaian nilai yang harus dipatuhi oleh pengguna media sosial. Dalam konteks ini, makalah ini secara kritis membahas keterbatasan Fikih Informasi, baik dalam kerangka kerjanya maupun dalam kontennya.
Appropriate crisis management by the public relations division is needed by transportation service companies when an accident occurs. This study examines crisis management strategies, efforts to overcome the crisis, and the role of public relations in times of crisis carried out by the Public Relations Division of PT KAI Commuter Jabodetabek (KCJ) in resolving the 2 KRL accident crisis at Juanda Station. This research uses the case study method. Data were obtained through direct observation and in-depth interviews. The informants of this research are the Assistant Manager of Communication of PT KCJ and the Public Relations Manager of KPW Central Bank of the Republic of Indonesia, West Java Province. The results revealed that the crisis management of PT KCJ had been carried out starting from the evacuation of victims, evacuation and towing the train cars that were damaged, restoration of the accident location, to the process of resolving health costs to accident victims. Crisis communication strategies used are distance strategies and mortification strategies. ABSTRAKManajamen krisis yang tepat oleh divisi public relations sangat diperlukan perusahaan jasa transportasi ketika terjadi kecelakaan. Penelitian ini mengkaji pengelolaan krisis, strategi manajemen krisis, upaya menanggulangi krisis, dan peran PR di saat krisis yang dilaksanakan oleh Divisi Public Relations PT KAI Commuter Jabodetabek (KCJ) dalam menyelesaikan krisis kecelakaan 2 KRL di Stasiun Juanda. Penelitian ini menggunakan metode studi kasus. Data diperoleh melalui pengamatan langsung dan wawancara mendalam. Informan penelitian ini adalah Asisten Manajer Komunikasi PT KCJ dan Manajer Humas KPW Bank Sentral Republik Indonesia Provinsi Jawa Barat. Hasil penelitian mengungkapkan bahwa manajemen krisis PT KCJ telah dilaksanakan mulai dari evakuasi korban, evakuasi dan penarikkan gerbong-gerbong kereta yang mengalami kerusakan, pemulihan lokasi kecelakaan, hingga proses penyelesaian biaya kesehatan kepada para korban kecelakaan. Strategi komunikasi krisis yang digunakan adalah distance strategies dan mortification strategies.
Muslim scholars who oppose the compatibility of Islam and evolution usually advance three kinds of arguments: scientific, metaphysic, and hermeneutic. This paper will examine the position of Nuh Ha Mim Keller, a prominent Sunni scholar who employ these three lines of arguments and proposes that believing in human evolution entails kufr. In this article we will critically analyze Keller’s understanding of the science of evolution in which he claims that the theory of evolution is not robust. We argue that through the consilience of induction, evolution is the best explanation for the biological origins and diversity. We also argue that a more nuanced understanding of the metaphysical and hermeneutical aspects of Islam and evolution debate would reveal that Keller’s anti-evolution claims are unwarranted, including his accusation of kufr against those who accept human evolution.
Mu'tazila is one of the schools of kalam that appears in Islamic intellectual history. Although considered a heresy, the Mu'tazilite scholars played an important role in the development of various traditional Islamic disciplines. Initially, Western historians considered Mu'tazila rationalism as an anomaly in Islamic history. However, various studies show that they are not only an integral part of the Islamic intellectual tradition, but they have also even influenced Islamic scholars from various Islamic schools of thought in the next generation. This article will focus on the narrative of the Mu'tazila in Western scholarship by focusing on the history of its early emergence and development, the originality of the theological and philosophical ideas they developed, and their intellectual legacy in Islamic intellectual history. This research is library research with content analysis approach. This article shows that despite their adoption of foreign concepts and methods, especially from Greek philosophers, Mu'tazilite thinkers had developed their own original ideas. Furthermore, this paper will also discuss Mu'tazila's influence on scholars who came after them, not only in Islamic theology, but also in other fields of Islamic sciences.
This paper examines a recent product of Muhammadiyah’s collective ijtihad, namely Fikih Informasi (fiqh of information). Fikih Informasi is one of the outcomes of the 30th National Meeting of Majelis Tarjih dan Tajdid (Muhammadiyah’s Council of Religious Affairs). Fikih Informasi represents Muhammadiyah’s attempt to provide guidance for its members and the Muslim community at large, on a usage of social media whch is based on Islamic teachings. The term fikih is an Indonesian word adapted from Arabic word fiqh and Majelis Tarjih’s understanding of the term does not entirely resemble the classical concept of fiqh as understood by majority of Muslim jurists. For this reason, in the first instance this article will explore Majelis Tarjih’s conception of the word fikih then will proceed to examine its application in the context of social media usage. During this process, the paper will argue that Majelis Tarjih employs the term fikih in its literal and Qur’anic meaning rather than using it in its technical sense. As a result, instead of merely referring fikih as the body of legal provisions which it represents, Majelis Tarjih presents fikih as a comprehensive guidance tool, consisting of three level of hierarchically structured norms. As a consquence, Fikih Informasi is not only contains “dos and donts” but also the philosophical principles and sets of values to which users of social media should adhere. In these contexts, this paper critically discusses the limitations of Fikih Informasi, both in its framework and as well as in its content.
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