Although the Taliban group is well known, it is not the only representation of ethnic and religious groups in Afghanistan. Besides being inhabited by various groups from internal Islam, there are also Hindus and Sikhs. This paper aims to describe the condition of ethno-religious diversity in Afghanistan, especially regarding Hinduism. We write this article by conducting a literature study that emphasizes descriptive analysis after comparing sources from previous writings. This is obtained based on literature study with descriptive and qualitative methods. From the literature review and previous experience received from the Taliban firsthand, during the Taliban rule from 1996 to late 2001, Hindus are forced to wear yellow armbands in public to identify themselves as non-Muslims. Hindus are forced to wear the burqa, which allegedly "protects" them from harassment. This is part of the Taliban's plan to separate "non-Islamic" and "infidel" communities from Muslim communities. Even so, most ethnic and religious groups, including Hindus, refuse to leave Afghanistan because they feel less pressured by different treatment from the Taliban in the past.Meskipun kelompok Taliban terkenal, itu bukan satu-satunya representasi kelompok etnis dan agama di Afghanistan. Selain dihuni oleh berbagai golongan dari internal Islam, juga terdapat umat Hindu dan Sikh. Tulisan ini bertujuan untuk mendeskripsikan kondisi keragaman suku-agama di Afghanistan, khususnya mengenai agama Hindu. Kami menulis artikel ini dengan melakukan studi kepustakaan yang menekankan pada analisis deskriptif setelah membandingkan sumber-sumber dari tulisan-tulisan sebelumnya. Hal ini diperoleh berdasarkan studi kepustakaan dengan metode deskriptif dan kualitatif. Dari tinjauan literatur dan pengalaman sebelumnya yang diterima dari Taliban secara langsung, selama pemerintahan Taliban dari tahun 1996 hingga akhir 2001, umat Hindu dipaksa untuk mengenakan ban lengan kuning di depan umum untuk mengidentifikasi diri mereka sebagai non-Muslim. Umat Hindu dipaksa mengenakan burqa, yang diduga "melindungi" mereka dari pelecehan. Ini adalah bagian dari rencana Taliban untuk memisahkan komunitas "non-Islam" dan "kafir" dari komunitas Muslim. Meski begitu, sebagian besar kelompok etnis dan agama, termasuk Hindu, menolak meninggalkan Afghanistan karena merasa tidak terlalu tertekan dengan perlakuan berbeda dari Taliban di masa lalu.
This article aims to analyze the role of madhab scholars and their students and the state in perpetuating their schools. Every nation on earth has scholars in various fields of religion and the world. They respect and appreciate these nations for their role in building their society religiously, intellectually, and culturally. These scholars created Islamic civilization in Baghdad, Cairo, Kairouan, Damascus, and Andalus, etc. That civilization taught the world at a time of European ignorance of the Ages by conducting a qualitative descriptive analysis literature study. We found that some scholars did not influence their knowledge for various reasons, including the cleric Imam Al-Layth bin Saad, Tabari, and at-Thaur they are part of famous jurists of his time. This study discusses the doctrine of Al-Awza'i during the Umayyad period (138–206 AA/756–821 AD). It was the central doctrine of the first three Umayyad princes, Abdulrahman, Hesham, and A.L.-Hakam. This study also discusses the life of Al-Awza'i and his spread in Al-Andalus and the contribution of the people of Sham in transferring the doctrine to Al-Andalus because it became the primary doctrine of the Umayyad Emirate. in the era of Abdulrahman Bin Mo'awyeh. In addition, the eminent scholars and Awza'i judges, the reasons behind this decline and doctrine from Al-Andalus were also discovered. Keywords: Doctrines, hidden jurisprudence, historical, Islam
Intolerance was often pinned on communal societies such as Indonesia because it uses a liberal-secular tolerance perspective which is identical to Western Christian society. If the perspective is shifted, for example using communal tolerance, the communal community will also practice the opposite, tolerance. This paper is intended to reveal and analyze how the Muslim community in the Nagari KH which is considered the majority practices tolerance on a community scale in the context of religious moderation towards the Christian minority in the Nagari. In addition, it also analyzes why the model's tolerance can occur. This research is qualitative research that relies on interview data from elements of the nagari government, penghulu, youth leaders, religious leaders and adherents of Islam and Christianity from both communities. The data is reinforced by document data including journals and research reports that are relevant to the research topic. The results show that community tolerance as a form of religious moderation has been practiced by the Muslim community of KH in the socio-economic and religious realms. In the socio-economic aspect, community tolerance appears in the form of openness to business, buying and selling and ownership of land and houses. While in the religious realm it is limited to individual and family worship at homes. The ambivalence of tolerance practiced by the Muslim community of KH is rooted in the ambivalence of Minangkabau culture on a macro level and the ambivalence of the geographical position of Nagari KH on a micro basis. Minangkabau cultural ambivalence collides and synthesizes matrilineal customs and matrilineal Islam. Meanwhile, the ambivalence of being a coastal area is at the same time bordering on darek. Both have given birth to an inclusive attitude towards immigrants in the socio-economic realm and exclusive when it comes to communal worship.
Basically, a Muslim does not leave the Muslim community, but with the development of Islam many problems occur. The departure of the Prophet Yusuf from the Muslim community has been described in the Qur'an. He served various maturity processes under the guidance of Allah al-Mighty. The figure of the Prophet Yusuf has been depicted and immortalized as a shadow ruler who officially served as minister of finance, agriculture and head of the logistics affairs agency. The question arises whether a Muslim can become a non-Muslim leader who will later be neglected and will have a negative impact on the faith and syari'ah carried out by Muslim leaders who control non-Muslim governments. With literature study and content analysis approach, the writer describes the literature qualitatively about the status of Muslims who are in the midst of non-Muslims and vice versa, to dismiss the opinion of good kafirs who are more worthy of being leaders than evil and corrupt Muslims. A Muslim can become a leader in the midst of non-Muslims for the benefit and preaching of Islam as was done by the Prophet Yusuf A.S, who proved himself clean after leaving prison. The criteria for a leader in Islam are flexible enough that sometimes a Muslim who is not consistent with sharia rules can sometimes bring great benefits to Muslims. Not only that, many Muslim leaders who were very instrumental in protecting Muslims and spreading Islam in Russia such as Berke Khan have deployed infidel armies to protect Muslims from destruction.Pada dasarnya seorang muslim tidak meninggalkan komunitas muslimnya, akan tetapi seiring perkembangan islam banyak masalah yang muncul. Hengkangnya Nabi Yusuf dari komunitas Muslim telah dijelaskan dalam Alquran. Dia menjalani berbagai proses pendewasaan di bawah bimbingan Allah swt. Sosok Nabi Yusuf telah digambarkan dan diabadikan sebagai penguasa bayangan yang resmi menjabat sebagai menteri keuangan, pertanian, dan kepala badan logistik. Timbul pertanyaan apakah seorang Muslim bisa menjadi pemimpin non-Muslim yang nantinya akan terabaikan dan berdampak negatif pada keimanan dan syari'at yang diemban oleh tokoh Muslim yang menguasai pemerintahan non-Muslim. Dengan pendekatan studi pustaka dan analisis isi, penulis mendeskripsikan literatur secara kualitatif tentang status umat Islam yang berada di tengah-tengah non-Muslim dan sebaliknya, untuk menepis pendapat seorang kafir yang baik lebih layak menjadi pemimpin daripada seorang Muslim yang jahat dan korup. Seorang Muslim bisa menjadi pemimpin di tengah-tengah non-Muslim untuk kemaslahatan dan dakwah Islam seperti yang dilakukan oleh Nabi Yusuf A.S yang membuktikan dirinya bersih setelah keluar dari penjara. Kriteria seorang pemimpin dalam Islam cukup fleksibel sehingga terkadang seorang Muslim yang tidak konsisten dengan aturan syariah dapat membawa manfaat yang besar bagi umat Islam. Tidak hanya itu, banyak pemimpin Muslim yang sangat berjasa dalam melindungi umat Islam dan menyebarkan Islam di Rusia seperti Berke Khan yang telah mengerahkan pasukan kafir untuk melindungi umat Islam dari kehancuran.
Intolerance was often pinned on communal societies such as Indonesia because it uses a liberal-secular tolerance perspective which is identical to Western Christian society. If the perspective is shifted, for example using communal tolerance, the communal community will also practice the opposite, tolerance. This paper is intended to reveal and analyze how the Muslim community in the Nagari KH which is considered the majority practices tolerance on a community scale in the context of religious moderation towards the Christian minority in the Nagari. In addition, it also analyzes why the model's tolerance can occur. This research is qualitative research that relies on interview data from elements of the nagari government, penghulu, youth leaders, religious leaders and adherents of Islam and Christianity from both communities. The data is reinforced by document data including journals and research reports that are relevant to the research topic. The results show that community tolerance as a form of religious moderation has been practiced by the Muslim community of KH in the socio-economic and religious realms. In the socio-economic aspect, community tolerance appears in the form of openness to business, buying and selling and ownership of land and houses. While in the religious realm it is limited to individual and family worship at homes. The ambivalence of tolerance practiced by the Muslim community of KH is rooted in the ambivalence of Minangkabau culture on a macro level and the ambivalence of the geographical position of Nagari KH on a micro basis. Minangkabau cultural ambivalence collides and synthesizes matrilineal customs and matrilineal Islam. Meanwhile, the ambivalence of being a coastal area is at the same time bordering on darek. Both have given birth to an inclusive attitude towards immigrants in the socio-economic realm and exclusive when it comes to communal worship.
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