Islam and Buddhism: The Arabian Prequel?

The Jewish Woman Poetry in the middle-age not represent a field of study in itself because most of the evidences of women literary production had not been part of Jewish Literary Heritage. Considerable exeption, Islam represent a context in wich woman writings have been not only transmitted but also seen as a part of the literary tradition. Relating largerly upon two literary sources, the Nuzhat al-julasâ' fi ash'âr al-nisâ of Suyuti (1445-1505) and the Nafh al Tib min ghsn al-Andalus of al-Maqqari (1578-1632) this article would like to focalise the poetical production in classical arabic of Qasmuna Bint Ismâ'il bin Baghdalla al-Yahudi, one of the very few Jewish Poetess lived in al- Andalus between XI-XII century. Both the sources quotes the Rayât al-mubarrizin wa-ghayât al-mumayyzin, the Geographical, Historical and Literary work of the famous Andalusian Historian Ali Ibn Musa Ibn Sa'id al Magribi al-Andalusi (1213-1286) manuscript in a large part losted. Aim is to focus the poetical production of Qasmuna Bint Ismâ'il al Yahudi and his transmission through Arabic Anthologies dedicated to the Arabic Literary Tradition in al-Andalus and Islam. More than her religious belonging to Islam as a religion, the main reason for the transmission of Qasmuna's collection of poems seem to be the language and the style of composition, as well as her andalusian origins. For the nature of relations between Jewish communities and Islam in the Middle Ages, arabic historiographical sources become a cross-cultural narrative setting for Jewish and Islamic History, and their study fundamental in order grasp the develop of Jewish Thought in Middle Ages.

Traditional art has a characteristic, namely the art devoted for religious interests. Thus art, religion, and society become unity. Traditional culture the people of Cirebon much influenced by the culture of Sundanese, Javanese, Hindu, Chinese, and Islam. Cultural influences are then visualized by the symbols guide each culture, which disguise one another as well as forming a whole. One of the culture result is srabad that is the result of creative ideas as a compromise measure from the view of some people was believe about the restriction of drawing living being as a whole. In the development of srabads themes then influenced the development of Cirebons art tradition. This research was the study of the existence srabad which indicated the strength of the relationship of art and spiritual forms. This study was also a means of identified the influence of culture, explorated of the meaning and characteristics srabad. To achieved these objectives, this study used qualitative research, used the descriptive method, by took a sample of srabad. Data was collected through observation, study of literature, interviews and documentation. Data analysis was conducted by collecting and reviewing all existing data. Examination of the validity of the data was done by triangulation. The results showed that, first, the culture of Sundanese, Javanese, Chinese and Islamic art traditions greatly influence Cirebons art; second, srabad is the result of a spiritual conception of society of Cirebon, in its communication to the self, God, and nature; Third, traditional art of Cirebon including srabad, created and held with in the frame work of religious needs, beside as the spectacle is also as the guidance, will shift its meaning if interpret not as a whole. Keywords: Srabad, Fine art tradition, Cirebon

The Saudi Arabia’s “Fundamentalists” the position runs counter in the basic religious doctrine with, and People's Republic of China ’s “Communist” and “Socialism” the idea, also can affect the Saudi Arabian imperial family’s benefit and the stability. However the Saudi Arabia actually purchases the missile to the People’s Republic of China, and established diplomatic relations in 1990 . The Transformation in Diplomatic Relations between Saudi-Arabia and China was really worth studying and the discussion truly. Because in 1973 the petroleum crisis took Saudi Arabia the huge economic interest, enable Saudi Arabia’s government to have the abundant financial resource to foster the talent, but caused in this border to have the social structure change, because the group accepted the higher education or overseas abroad study return to homeland, dominated the political power to Saudi Arabian’s Government and the traditional royal court to be discontented, finally urged Saudi Arabian’s King to implement the reform as well as the cabinet carries on the reorganization, in addition, also enabled the sand country tradition political power abandonment passing the country to have to “the communism” first impressions ares most lasting the hostility, and after suffered US ‘s Parliament to go back a promise to sell the Saudi Arabian F-15 fighter plane, originated the policy using the disperser arms sale to purchase missiles form People’s Republic of China. In the international environment aspect, the Saudi Arabia after the excavating petroleum, is admires the US military force to protect its petroleum benefit, but because US's Israel's policy, causes the Saudi Arabia to the American confidence vacillation, however, this time People’s Republic of China actually unceasingly (the People’s Republic of China using the United Nations Security Council), the economy (purchases petrified industry and wheat), the military (sells the missiles), the psychology (using religious relations), at that time Saudi Arabia is in order to maintain the Saudi Arabian leader regime stably, strengthens own national defense military force, by the consolidated this country in under the Islam world leading positions consideration, urges Saudi Arabia choose People’s Republic of China to purchases missiles, and establishes both sides official foreign relations.

This chapter consists of four sections. In the first part, the aim is to present a discussion on some defining themes underpinning progressive Muslim worldview. The second and the third section historically contextualize and place progressive Muslim thought in relation to their intellectual predecessors coming from both the non-Muslim majority and Muslim majority worlds. The last part outlines progressive Muslim approach to conceptualizing and engaging with the Islamic tradition and the concept of moder-nity/modern episteme.

Medical science as a science is considered important in the history of science and the wisdom. The importance of this science in a way that even in Islamic traditions as one of the basic science is mentioned. The aim of this study is to review and critique patients' rights by using theories of philosophers (Farabi, Avicenna and Mulla Sadra). In this study we use the the principles of Islamic philosophers ancient psychology such as two-dimensional human being, emphasizing the primacy of the spiritual dimension, explaining various aspects of the the human spirits and physical dimension as a single whole, to critique of various areas of modern medicine will discussed in the field of ontological, epistemological methodology. Outcome of this research can be due to lack of disease diagnosis by doctors. Analysis that was done with the fields of psychologythe most fundamental right of a patient to be extracted. The method used in this study is analytical - descriptive which uses philosophical texts, are studied comments Islamic scholars. Insist on medical current method, the rejection of the two-dimensional of human in practice areas, denial of the connection between soul and body and interaction effects between these two and also medical specialization that result the review is to replace the entire review nothing more than real rights abuses patients and is ignoring medical ethics. Insists on such a procedure will lead to lack of diagnose diseases and provides prescribing the destructive drugs. This article a descriptive analytical research method. It seams to be achieved Patient Rights only with regard to the two-dimensionality of human. Please cite this article as: Shiravand M, Ranjkesh M. Review and critique the Medical law With Explanation Philosophical Foundations of Islamic Scholars (Farabi, Ibn Sina, Mulla Sadra). Iran J Bioethics 2016; 6(20): 167-182.

Mediasi adalah salah satu metode resolusi konflik yang banyak menjadi kajian dalam studi Alternative Dispute Resolution (ADR), atau Resolusi Konflik Alternatif). Kelebihan dari teori ini terletak pada metodenya yang sepenuhnya menyerahkan proses resolusi tersebut kepada para pihak yang sedang konflik. Mediator dengan demikian sekadar memfasilitasi proses resolusi tersebut agar berjalan dengan baik. Keputusan akhir tetap berada pada para pihak yang berkonflik. Namun begitu, selama ini kajian mengenai mediasi ini tidak pernah melibatkan nilai-nilai agama. Sistem ilmu mengenai hal ini lahir dari masyarakat sekuler sehingga dilihat sebagai subjek yang terpisah dari kajian agama. Penulis berpendapat bahwa sejatinya banyak nilai-nilai yang sudah ditawarkan oleh agama terkait mediasi ini. Islam sebagai contoh telah menawarkan metode mediasi sebagai salah satu sarana dalam pencapaian perdamaian, khususnya dalam hal konflik keluarga. Dalam tulisan ini penulis mendeskripsikan tentang teori umum mediasi dalam sistem keilmuan ADR dan kemudian menghubungkannya dengan tradisi mediasi dalam masyarakat Islam yang diambil dari Quran 4:35. Dalam argumentasinya penulis mengemukakan bahwa interpretasi terhadap ayat tersebut dengan menggunakan teori-teori mediasi modern sangat penting untuk dilakukan, sehingga implementasi teori mediasi Islam dapat lebih ditingkatkan efektifitasnya.

This thesis presents a Phenomenological investigation of the meditative and mystical experiences, lived by 12 Western meditators. Their voices are presented throughout this text. They tell the reader about their understanding of the ultimate reality, which underlies our human existence. The 12 interviewees were called co-researchers as the data gathered over two years was analysed in a collaborative way. While the open-ended and exploratory interviews were being conducted, the researcher completed an heuristic diary, which informed the topic of the final chapter of this thesis. The co-researcher's themes informed the other four discussion chapters of the thesis. The data was analysed using Moustakas' (1990, 1994) Heuristic Phenomenology, which was underpinned by Husserl's (1931/1958) Transcendental Phenomenology. The co-researchers were from various religious traditions: namely Christianity, Judaism, Hinduism, Buddhism, Sufism, and Islam. There were two Atheist meditators. The co¬researchers were aged between 26 and 64. They had meditated between 18 months and 30 years. The Phenomenological method was adjusted to accommodate the spiritual experiences described by the co-researchers. Essentially, Husserl assumed that there was an internal or external object of consciousness, experienced by an Egoic subject. In everyday experiencing the subject and object of consciousness may seem separate. However, in meditation one transcends everyday consciousness to a mystical state whereby the subject and object of consciousness are one. In this study, the Phenomenological method was expanded to accommodate the unified structures of meditative and mystical experience. This extension to the Phenomenological method is one of the several original contributions advanced in this thesis. One finding of this study was that meditation was not a technique. One can sit cross-legged and simply think. Meditation is a state of consciousness, which is distinct from ordinary states such as waking, sleeping and dreaming. What was common to each meditator in this study was that their meditation involved reaching a state of present moment awareness. The Christians were in the present moment while sitting cross-legged or in a chair. The Buddhists walked while baring attention to the present moment. The Sufi meditated and whirled with the dervishes, immersed in divine energy.

What is the administrations of Islamic states? It is the historical phenomenon origin s from history, religion, culture, tradition, politic, geopolitical insinuation of Islamic nation . The history of organizations is the main part of the social and political history and the most important sign of social and political life and progress of human beings. The advent of Islam, besides establishing a new religion in the world, caused substantial and fundamental changes in the administrative systems and governmental institutes and organizations throughout the world. Bureaucracy and government in Islamic countries have domestic originality and Islamic foundation. Recommendations for governmental organization of the affairs and the importance of central government arose from the formation of the first nation-state in Arabian Peninsula, so that subsequently until nine century AC, about 1500 cities were created with the attributes and model of such nation-state which was the core of Islamic government. The classic form of Islamic bureaucracy has been experienced for about more than thousand years in several points of Islamic world. Such successful experience, which had basis in the Caliphate, Imamate and sultanate and in one case in republic state, originates in the bureaucracy experiences of the world in middle age and caused surprise among the European researchers, such as Francis Bacon.

This paper focuses on the new developments of traditional Buddhism itself. Since its arrival in China, Buddhism has undergone continual reform and redefinition and has survived amongst popular religions in the form of various traditions in different ways. The understanding of such Buddhism depended on the tradition that appealed to the majority people in each community in each time. In recent Chinese Buddhist history, monastic Buddhism-the practice of meditation and chanting sutras-seems to become the dominant tradition. However, it was after the civil war in mainland China in 1949 that the Buddhist movement in Taiwan started a new epoch, and this brought a new understanding of Buddhism attracting many supporters. In order to recruit new members effectively and win over the Taiwanese public, this new movement has applied and utilized different administrative and organizational theories, and mass media strategies. Its teaching has focused on the practice of ”Giving”, the first Perfection of the Six Perfections, and identified with it the practice of the bodhisattva path. It is very close to Japanese new religious movement. Similar patterns emerge such as the organizational structure, the appropriation of Buddhist doctrine, the membership categories, the importance of self-cultivation and responsibility, and the teachings on family and filial piety. These themes in Japanese new religious movements which are the main element to distinguish the Buddhism movement in Taiwan from traditional Chinese Buddhism.

The epistemological features of Islamic Law increasingly vary along with the development of Islam. This is due to the interaction of the Muslims’ thinking with the development of new scientific and epistemological patterns developed at the new locus of Muslims. The focus of this research is analyzing the Islamic law epistemology of the Tulungagung religious leaders in the initial determination of the Islamic month. The research method used is interview and observation, and literature search. The analysis is then carried out with the epistemological approach of Islam. From the perspective of legal epistemology, Tulungagung religious leaders fluent in four epistemological categories, namely Bayani, Burhani, and Irfani, similar to the typology introduced by al-Jabiri. In addition, there are other epistemological features, namely taqli di-Ittiba'i, which are very close to the Sufism tradition. Keywords : Islamic Legal Epitemology, Tulungagung Religious Leaders, Determination of HijriCalendar.

Education is a very important Component of Society. It is the keystone of all the Socio- economic and Cultural developments in every society. In fact, the level of education reflects the Socio- cultural prosperity of every society & culture. The history of education in ancient India began with teaching of traditional elements such as Indian religions, Indian mathematics, Indian logic at early Hindu and Buddhist centres of learning such as Taxila (in modern ) and Nalanda (India) before the common era. Islamic education became ingrained with the establishment of the Islamic empires in the Indian subcontinent in the middle ages while the coming of the Europeans later bought western education to colonial India.

Islamic tradition and the justice of war

Ethics in the Islamic Tradition on War

Discussions of middle Bengali Muslim works have rarely focused on the aesthetic dimensions of this strand of literature. The in-depth analysis of the earliest Bengali version of the famous tale of Joseph and Zulaikha attempted here shows its connections to many Islamic literary traditions, such as the stories of the prophets, the matnawi (in this case of ʿAbd ar-Rahman Gami) and the north Indian 'premakhyan'. Most importantly, however, the focus on the poetic form also allows reconstructing the story’s re-creation along a specific aesthetics of performance and response. While the new ending that is added in the Bengali version in many ways reflect the work’s embeddedness in North Indian literary traditions and the history of regionalization during the late Mogul empire, the most important means for the story’s recreation lies on the plain of its metrical structure. While it largely follows the matnawi by employing its equivalent, the Bengali meter of payar, other meters are used as well, most often the tripadi. In the first systematic probe into the semantic function of such a metrical system which is typical for many middle Bengali works, the alternation of different meters is linked with the alternation of the narrative modes of diegesis and mimesis. This excavation of important aspects of the aesthetics of production and reception considerably stands in contrast to judgments denying the middle Bengali Muslim works an aesthetic structure of their own and opens up comparative questions in different directions. It contributes to an overdue shift in the study of pre-colonial Muslim traditions in Bengal, from teleological paradigms of identity towards a literary history which asks the texts what they tell us about their recipients’ expectation and reception.

Abstrak- Berbagai prinsip dan tradisi arsitektur klasik India telah dikumpulkan dan dilestarikan dalam kajian yang dikenal sebagai Vāstuśāstra. Cabang keilmuan klasik India ini merupakan perwujudan arsitektural dari nilai-nilai Hindu ideal, dan karena itulah ide-ide di dalamnya memiliki pengaruh signifikan terhadap arsitektur keagamaan dalam wilayah budaya India Raya yang mencapai Pulau Jawa kuno. Pengaruh India dapat dikenali dalam desain candi Hindu di Jawa era Dinasti Śailendra meskipun terdapat sejumlah elemen arsitektural yang tidak ditemukan dalam vāstuśāstra. Namun, berbeda dengan agama Hindu yang memiliki kajian vāstuśāstra, agama Buddha tidak memiliki kajian seperti vāstuśāstra ataupun kuil Buddha yang berdiri sendiri sehingga, sumber yang dipakai sebagai panduan dalam membangun bangunan arsitektur Buddha dipertanyakan dalam Candi Buddha di Indonesia, khususnya Candi Buddha di Jawa Tengah era Mataram Kuno Dinasti Śailendra. Meskipun ajaran Buddha dan beberapa bagian dalam kajian vāstuśāstra diketahui turut berperan dalam pembangunan Candi Buddha di Indonesia, seberapa jauh aliran Buddha dan vāstuśāstra India diterapkan dalam candi sulit untuk diamati, mengingat tidak adanya kajian khusus dan referensi kuil Buddha yang berdiri sendiri untuk membangun Candi Buddha, dan narasumbernya yang sudah tidak ada. Dengan mencari informasi mengenai teori arsitektur ajaran-ajaran Buddha yang masuk ke Indonesia dan mengidentifikasi serta membandingkan bagian-bagian vāstuśāstra yang relevan, maka dapat terlihat elemen arsitektural apa saja yang merupakan bagian dari konsep ajaran Buddha tertentu serta yang merupakan bagian dari kajian vāstuśāstra. Dalam penelitian, metode deskriptif dan pendekatan kualitatif digunakan oleh penulis. Penulis berfokus pada sosok dan ornamen serta tata massa dan ruang. Penelitian ini mengumpulkan dan membandingkan berbagai bagian vāstuśāstra yang relevan serta beberapa konsep ajaran Buddha untuk dibandingkan dengan data dari duabelas sampel candi era Mataram Kuno Dinasti Śailendra. Perbandingan oleh penulis menunjukkan sejumlah hasil. Pertama, terdapat penerapan konsep mahāyāna, vajrayāna, dan kitab mānasāra pada elemen sosok, ornamen, tata massa, dan ruang candi Buddha di Jawa Tengah. Namun begitu, sejumlah detil arsitektural dari elemen-elemen tersebut memiliki perbedaan yang kentara dengan penuturan dalam vāstuśāstra. Sebagai contoh, beberapa penempatan Kala-Makara yang tidak mengikuti kitab mānasāra. Kedua, dengan adanya penerapan konsep mānasāra pada candi Buddha di Jawa Tengah membuktikan bahwa adanya pengaruh Hindu dikarenakan hubungan harmonis antara Buddha dan Hindu pada jaman tersebut. Ketiga, kuil Buddha free-standing pertama adalah Candi Batujaya 5/Blandongan (abad 2-3 M dan 7-10 M) karena kuil Mahabodhi di India baru dibangun seperti yang kita lihat sekarang pada restorasi fase 6 (tahun 700-800 M/abad 8 M).