PurposeThe purpose of this study was to investigate how socio-religious dynamics influence (and are influenced by) principals in Islamic schools.Design/methodology/approachThis qualitative case study took place in Semarang, Indonesia. Data were collected via semi-structured interviews with school leaders along with school site observations. To frame the study, we drew from both Indonesian and international scholarship to understand extant perspectives on the context and on the ways that principals influence socio-religious thinking and practices in schools.FindingsFindings suggested that principals' personal experiences and beliefs are central to the ways that socio-religious thinking and practices are manifest in their school. Principals practice more progressive or conservative leadership by influencing the degree to which the school is (a) an open or closed system, (b) inclusive or exclusive in their practices and (c) plural or unitary in their teaching. In making decisions along each of these continua, principals in Islamic schools “curate” a socio-religious educational environment.Originality/valueThis paper contributes to the literature on principals and socio-religious dynamics in schools by discovering specific continua of practice that collectively suggest a more conservative or progressive interpretation of Islam. As this area is understudied in educational leadership, the study makes a foundational empirical contribution, suggests theoretical constructs heretofore unexplored, and advances the notion of principal as curator of educational practice.
The aim of this study is addressed to environmental problems from the perspective of the Qur'an. The focus of the research is the anthropocentric verses in the Qur'an. Anthropocentric verses are verses that have the meaning of humans as the center of the universe or humans as creatures that are super-being. The categorization of anthropocentric verses is compiled thematically (maudhû’î) using a contextual hermeneutic approach. The classification of anthropocentric verses as a result of this research are: 1) Humans as the most glorified creatures 2) Humans as creatures that have power in nature, and 3) Humans as caliphs on earth. Several hermeneutical analyzes of the anthropocentric verse have been obtained. Human must not be arrogant as creatures that degrees are glorified. Humans are instructed not to cause damage on the earth and must be able to do good ihsân to all creatures created by Allah SWT. The obligation of humans as caliphs on earth is to prosper the earth rather than damage the earth
Religious theology was developed to build a movement to respond to environmental conservation based on Islam (eco-Islam). It is an effort to realize an integral awareness in instilling ethics, particularly in the perspective of da’wah based on environmental preservation, and has a vision of positive education in response to the current environmental crisis and problems. Consequently, this qualitative study employed documentation methods, using books, scientific journals, and websites for data collection. The content analysis was used to capture the meaning and involved three stages; first, an inventory of texts relevant to various literature topics. The second stage was the process and context of understanding in observing the world of texts and writers with different socio-cultural and scientific backgrounds. At the same time, the third was analysis, involving the construction of text meanings by considering the context. The results show that 1) the principles of da’wah Qur’aniyah (da’wah in the Koran) as a value base in ecofriendly theology (ecotheology) are, first, the essence of a believer in the belief that Allah is the first creator of the environment. Second, there are three pillars of faith in development: belief in the necessity, humans are creatures of development, and true development the sustainability. Third, caring for the environment is part of faith 2) Gender insight in conservation-based da’wah ecotheology specifies that every individual has a balance of feminine and masculine characters in them. 3) Proactive ecospirituality as the objectification of environmentally friendly da’wah is human behavior in interacting with the environment determined by theological and ideological awareness.
S{ ulh} according to Misbah is an attempt to reconcile between two groups in conflict. All efforts devoted to this peace process are obligation. Influences of thoughts of Misbah bin Zainul Musthofa about s} ulh} for peace and conflict resolution in Indonesia are s} ulh} is to face splitting or disagreeing in opinion, s} ulh} is did with obeying the rules set by the government and s} ulh} is realized with dialogue and openness. Thoughts of s} ulh} of KH. Misbah bin Zainul Musthofa for peace and security in Indonesia have significant influence, especially in the northern coastal areas of the Java Island. This is caused by four things: firstly is the translation arrangements by Misbah are very much and can be accessed by the public. Secondly is emotional relationship that is built up between local leaders and its citizens based on the relationship of leaders (ulama) and their followers. Thirdly is scholars' kinship networks in the form of family or students bonds. Finally is the scholars with their advantages and knowledge's are seen as people who will always be able to understand the greatness of God and the secrets of nature in order that they are considered having unreachable position in society.
This article discusses the study of the living Qur'an of “women’s Pesantren” with a character study approach namely Nyai Munjidah Wahab. So far, women’s Pesantren have been stigmatized as a group of women who only act as “konco wingking”, and their scope of work is only in the domestic or internal area of the pesantren. The leadership of “women’s pesantren” is often considered as a "second class leader" because the main support for pesantren is the kyai or male figure. Nyai Munjidah Wahab gave a different color among the women’s Pesantren in general, by not only becoming the leader of her pesantren but entering the public sphere through organizational and political channels to become a regional head. With the living Qur'an method, this study aims to examine the religious reasoning that frames Nyai Munjidah's behavior on one side and see how Nyai Munjidah Wahab brings QS. An-Nisa: 34 to life in her thoughts and behavior both in her family, Pesantren and in her public leadership. The Living Qur'an of “women’s Pesantren” is analyzed using a gender and cultural perspective. Data collection techniques using observation and interviews. The results of this study indicate that the forms of Nyai Munjidah Wahab's living Qur'an are manifested in several forms of culture, both cognitive and non-cognitive cultures as well as performative and informative cultures that are thick with the values of gender equality. From a cultural perspective, Nyai Munjidah's living Qur'an is a form of active and passive cultural adaptation carried out by Nyai Munjidah Wahab as a “woman’s Pesantren”.
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