This article aims to explore the relation between mosques and external social integration of history both classic and modern times in Indonesia which has majority Muslim societies and Europe which has the minority. The method used in this study is library research. The result shows that mosques have played important roles in making efforts for external social integration of Muslims, such as the practice of the Prophet Muhammad who united Muslim Muhajirites (those who migrated from Mecca) and Anshar (indigenous Madinah) at Madinah Mosque. Another finding shows that the traces of non-Islam are existed in the Mosques. The mosque recognized domes and towers (manarah) as non-Islamic civilizations. Mosques definitely have a significant role to strengthen the external integration of Muslim either in classical history or in contemporary time.
This paper aims to elaborate the measurements of modernity and its relation to religion. In the Third World, modernity is often measured by unclear measurements, and in some cases, some of the attitudes of certain circles in the West now also appear to be at odds with modernity. Based on a literature survey, this paper finds that modernity is a condition, not as a specific marker of a certain period and region. Modernity points not only to the West, but also to non-West, because modernity can be measured by: capitalism as an economic rationality; mass production-based industries and the existance of industry mentality; urban population pressure and its medical control; secular and humanist nation state; democratic country; rational bureaucracy, the state's rule of law, military-based technology; and empirical science and rationalism. Even so, for a secular state, it does not require the latest modernity that should alienate religion absolutely in a public sphere. Religion is possible to be in the public sphere, if it could be debated rationally and does not discriminate minorities as certainly religion is now more rational. Religion is also possible to contest with other issues in a public sphere in the free market in a democratic political system and can be a civil society force; in addition, some religions do not mind with secularization in the sense of sociological rationalization.DOI: 10.15408/insaniyat.v2i2.7260
هذه المقالة تهدف إلى الكشف عن كيفية تصوير استغلال حرية الفضاء العام في رواية الكرنك. تشمل هذه المقالة أنواع البحوث النوعية الوصفية. ثم استخدم الباحثون منهج حرية المجتمع مع تحليل النص. استخدم الباحثون مصادر البيانات الأولية برواية الكرنك لنجيب محفوظ. وفي الوقت نفسه فإن المصادر الثانوية في هذا البحث هي العناصر الداخلية في الأعمال الأدبية والكتب، والمقالات، والمجلات، والإنترنت ومعلومات البيانات التي لا تزال ذات صلة بموضوع المقالة. نتيجة هذه المقالة أن هناك المشاكل حول حرية الفضاء العام في خضم السياسات القمعية التي تشمل: (1) حدود المرأة في التعبير عن الرأي، (2) إسكات المواطنين الذين اختلفوا مع الحكومة، (3) الأزمة عن ثقة الجمهور في الحكومة. إن وجود رواية الكرنك في هذا المجال معناه يمثل انتقاداً لرئيس جمال عبد النصر. فإن نجيب محفوظ قد انتقد جمال عبد النصر الذي ليس له امكانية على تحقيق الديمقراطية والحرية للشعب وفقًا لوعوده السياسية في بناء العدالة الاجتماعية من خلال حرية الدينية، وحرية الصحافة وحرية الإجتماعية. مع أن هذه الرواية أيضًا أظهرت انكسار حدود المجتمع أمام سيطرة الحكومية، على الرغم من التزام حكومة جمال عبد النصر في مجال الديمقراطية. الكلمات المفتاحية: الحرية؛ منطقة العامة؛ الكرنك؛ نجيب محفوظ. Abstract The purpose of this research is to paint a picture of the novel al-exploitation Karnak's of public sphere freedom.. This study uses qualitative methods that produce descriptive data. Then the researcher used the freedom of the public sphere approach by analyzing the text. The primary source used by the researcher is the novel al-Karnak by Najib Mahfuz. Meanwhile, secondary sources in this research are intrinsic elements in literary works, books, papers, journals, the internet, or information and data that are related and still relevant to the object of study. This research shows that there are problems with the freedom of the public sphere, including: (1) the limitations of women in expressing opinions; (2) the silencing of citizens who disagree with the government; and (3) a crisis of public trust in the government. The presence of the novel al-Karnak implicitly represents a criticism of the president of Jamal 'Abd al-Nasir. Najib Mahfuz criticized Nasir as a president who was unable to realize democracy and freedom for the people according to his political promises of building social justice through guarantees of freedom of religion, freedom of the press, association, and opinion. This novel also does not describe the slightest bit of control from the people, even though Nasir's administration has adhered to the principle of democracy.
This research aims to find new ideas in integrative Arabic learning. The research conducted in this article is qualitative. Extracting research sources takes one form, sources of bibliographical data in the form of authoritative books and journal articles related to integrative Arabic learning. In terms of approach, this study uses a qualitative approach and a philosophical approach. The qualitative approach is related to the quality, value, or meaning that is explained through language or words. While the philosophical approach to explaining the scientific basis and nature or wisdom of a formal object. This study confirms that integrative Arabic learning is learning Arabic that combines the four language skills (listening, speaking, reading, and writing), elements of Arabic, language competence (competence linguistics, communicative competence, and cultural competence) and integrates all aspects of learning both academic and non-academic so that all Arabic learning programs are designed and implemented in an integrated and programmed manner in every student's daily life. Integrative Arabic learning is precisely in accordance with the character of the language itself which is an inseparable unit where the breadth of language must be treated as a whole and not narrowly. Several scholars who support the above opinion include Ibn Khaldun, Tamam Hassan, Ahmad Abduh Iwadh, Muhbib Abdul Wahab, Munther Younes, Farid Khalfawi, and Balqasim Malikiyah. The conclusion of this study is different from Noam Chomsky's opinion who concluded that language ability is a natural talent, not determined by the natural environment because language is not a habit.
The theory of modern litery criticism in the West begins with the birth of the theory of formalism in Russia between 1915-1930 developed by Jacobson, shklovsky, Eichenbaum and others. This theory is the foundation stone of modern literary science that formally consider literary work as art of language and sparate the literary works from other social sciences such as psychology, history, and culture. From this formalism theory then was born the theory of structuralism and its various manifold (post-structuralism), such as semiotics, geneticstructuralism, and others. Based on the formalism theory, literary works as autonomous works must be researched in terms of the work itself (intrinsic elemennts), not from outside ( extrinsic elements), because theory more emphasizes on the beauty of literary works. Therefore, what, is needed in criticizing a literary works is close reading, a microscopic reading of literary works as art of language.
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